DAY'S DESCANT ON DAVIDS psalms: OR A Commentary vpon the Psalter, as it is usually red throughout the year, at Morning, and evening Prayer.  
And First, Of the First Eight psalms, appointed to be red, the First Day of the month.  

DONEC: DIES: EST: johan: 9.4.  
· I· II· III· IIII· V· VI· VII· VIII· IX· X· XI·   ZACH. 4.10. 
Who hath despised the Day of small things?  AVG de Temp. Ser. 49. 
Dies noster dominus christus, non facit Occasum.  AVG. Music. l. 6. c. 4. 
Si optanda optandis comparemus, melior est unius Diei LECTIO, quàm plurium SCRIPTIO.  
OXFORD, Printed by John Lichfield, and james Short, Printers to the famous university. 1620.   

TO THE MOST REVEREND FATHER IN GOD, GEORGE, by divine Providence, Archbishop of Canterbury, Primate, and Metropolitan of all England, and one of his majesties most Honourable privy counsel.  
Most reverend in Christ:  
AS livy of the Roman republic: 
Liv. De●. 1. l. 1  Aut me Amor Negotij suscepti fallit, aut nulla unquam Resp. nec Maior, nec Sanctior, nec bonis Exemplis Ditior fuit: so may I of the book of psalms, or I am too too far transported with the love I bear to that book, or there is no book in holy Scripture more necessary to be entreated of, or which containeth more excellent Matter, or is more repleat with heavenly Passages. every book of holy Scripture, saith great Athanasius, hath that which is proper, and peculiar to itself, 
Ath●na●. Epist. ad 〈◇〉 ●●cellin, de Interp. Ps●●●. 〈◇〉 740. E●●. Comme●●.  {αβγδ}: but as for the book of psalms saith he, that is a paradise, wherein i● planted every three. So S. Basil: The Proph●●● haue Doctrine proper to themselves, the books of History haue Matter peculiar to themselves, the Law her particular form of Teaching, and again the proverbial books theirs, 
Basil. Hom. in Princip. Ps. 1. p. 99. Edit. Basil. 1532.  {αβγδ}: but the book of psalms compriseth in it the Profit of them all. So S. Chrysostom: Forasmuch as the Reading of Scripture hath much labour and pain, the Apostle here persuades thee not, to the Reading of the Histories, but to the psalms, that so by singing them, thou mayst not only delight thy Mind but beguile the pain that would otherwise clog and cloy thee. 
Chry. in ep. ad Coloss. c 3. Hom. 9. p. 74. b. Edit. Veron. 1529. Edit. SAVIL. Tom. 4. p. 138.  {αβγδ}, the psalms contain all. But what need wee go to Greece for Testimonies in this case, having so ample testimony of his at home, for whom the Church of England may bless the time that ever he was born. I mean Reverend Hooker, who speaking of the psalms, What is there necessary 
Mr. Hooker Eccles. Pol. l. 5.§. 37.  saith he, for Man to know, which the psalms are not able to teach. They are to Beginners an easy and familiar Introduction, a mighty Augmentation of all virtue, and Knowledge in such as are entred before, a strong Confirmation to the most perfect amongst others. heroical Magnanimity, exquisite Iustice, grave Moderation, exact wisdom, repentance unfeigned, unwearied Patience, the Mysteries of God, the Sufferings of Christ, the Terrors of Wrath; the Comforts of Grace, the works of providence over the World, and the promised joys of that World which is to come, all Good necessary to be either known, or done, or had, this one celestial fountain yeeldeth. Let there be any grief, or Disease incident to the soul of Man, for which there is not in this alms-house a present comfortable Remedy at all times ready to be found. All which, having been experimented in every Age, hence it is that Dauids HARP hath ever had the pre-eminence above the whole Consort of those Heathen musicans Simonides, Pindarus, Alcaeus, Horace, Catullus, and the rest; howsoever 
My LORD of land. vpon jonas. Lect. 27. p. 355. in Marg.& Barth. Scheraei Itinerar. in Psalt. Epist. Dodic.  Angelus Politianus, and Lazarus Bonamicus preferred Pindarus before him. Hence it was that Frederick the Second, late King of denmark, wrote a little manuel with his own Hand, of some of the choicest of them, which was his continual Vade Mecum, as his most Excellent 
His majesties. Meditation vpon the LORDS Prayer. p. 96.  majesty, our sovereign hath been pleased to remember. Hence it was that long before, ALFRED, great ALFRED, the 
Sam. Daniel Hist. of En● l. 1. p. 36.  First lettered Prince we had in England, and by whose means,& encouragement, public Schools had here, either their reviving or beginning, that ALFRED, I say, began to translate the Psalter into English, and well nigh had finished it, but that 
M Fox his Act. and Mon. Edit. 4ae. p. 144 Col. 1. ex Hist. Guliel. de Regib. Angl●r.  Death which could by no means be entreated to spare, prevented him. In a word, hence it is that our Mother the church of ENGLAND hath taken such special care that the book of psalms should be red over, every month, and to be otherwise red then other Scripture, namely by interlocution, and with a mutual return of sentences from side to side, that so it might prove the more familiar to every of vs. To say nothing of the 
Polid. Virg. De Iuvent. l. 6. c. 2.  Church of Rome which causeth them to be red over once a week, forasmuch as She stands vpon the Opus Operatum onely, and takes no 
Au●●te Novati●●i, apud qu●● Scriptura coelestes leguntur potius quàm intelligu●tur. Cyp. ad Novat.  care at all to haue it interpnted to the People.  
This and more then this being to be spoken of the book of psalms, I haue adventured among the Variety of books now extant, to interpret the same unto the Church. Which though it hath as other books of Holy Scripture store of interpreters, yet in the Course that I follow, and in the Way that I take, I could never yet light, as much as vpon One. The way that I take, is the way of our English Church, and that Translation which Shee followeth in the liturgy Shee useth. Which Translation of Hers, howsoever it is not altogether as is the Hebrew, yet is it that which for the most part is correspondent with the greek, and our Church besides approving it, as hitherto She hath, and still doth it well deserveth these pains to be taken therewith.  
And indeed it will bee pains to go in this kind through all. For being in all an Hundred and Fifty, and divided into thirty Daies according to the Daies of the month, what will it bee to Comment on all? What to bring for every of them the Provision our 
Mat. 13. ●2.  Saviour speaks of, New and Old. Vpon the First Eight, and the First Day of the month, I haue here adventured, as your GRACE may see. If they be acceptable to your GRACE, as I nothing doubt but they shall bee, in regard the Author of them hath been so many ways obliged to your GRACE,( and to love them on whom wee bestow Benefits is Nature, because in them wee behold the Effects of our virtue) your GRACE hereafter may make him in Gods House no less then a month, who is as yet but one DAY.  
The Lord of heaven bless your GRACE and afford you many good Dayes, and Moneths, and Yeeres amongst us, that your GRACE revived, as it were, out of the Ashes of that Glorious Martyr, your Predecessor, CRANMER of blessed memory( who died before the 
Act& Mon. Edit. 4ae. p. 1569. and 1888.  Gates of that college, out of which, your GRACE is risen unto us) you may still with the help of that most Glorious majesty in heaven, and his Excellent majesty here on Earth, stand against Thousands of the Church Malignant, and that whole alphabetical Rabble of Pontificious and Factious 
M.C; N. D; C. E; I. E; H. I; I. R; L. R; S. R; w. R; and such like impetuous arring Snarlers. DOMINI Seru●s consumere nati.  Priests and Jesuits, the Ban● of church and COMMONWEALTH.  
Your GRACES in all 
 duty. 
 JOHN DAY.   

TO THE READER.  
COurteous Reader( for now that his majesty hath 
His majesties Meditat. vpon Mat. 27. v. 27, 28, 29 Advertisement to the Reader.  styled thee so, thou art bound to make good that epithet, and it is no small matter to be so styled by a King, especially by such a King) I am now about a task for thy behoof, which if the Lord shall be pleased to prosper, it shall no whit repent thee, that thou hast procured thyself this Book, the First Fruits thereof. books, I know, are wears now a dayes nothing more common, and it is a World to see the several Arguments of books that are extant, but he of all Men speeds best, who procures himself such Books as may further his heavenly Knowledge here, and his eternal happiness hereafter. The kingdom of heaven 
Mat. 13.45.  saith our saviour, is like unto a merchant man, seeking good pearls, who when he had found one pearl of great Price, he went and sold all that he had, and bought it. The truth is, here's the Place, to buy and sell in this kind. The little Span of thy Life, is the whole Time that is allotted thee, to employ thy merchandise to that purpose. If thou now traffic while thou mayst, and hit vpon pearls of great Price, I mean, books of good Meditation, happy, thrice happy art thou, that ever thou wast born: If not: but thou neglectest the Time, and supposest to Morrow shall be as Yesterday, and the next Day to that, as were the Former Dayes already spent in much jollity, beware it prove not that Day, wherein the Lord shall come, and 
Mat. 24.50.  cut thee asunder and appoint thee thy Portion with the hypocrites, there shall be weeping, and gnashing of Teeth.  
2. Supposing, beloved, thou fearest as much, and that thereupon thou art addicted to a Life more correspondent with thy Christian Vocation, then the ordinary Sort do lead, and therefore frequentest the House of God, I mean the church, especially at such times as Dauids psalms are there red, both at Morning, and evening Prayer, I haue taken vpon me here to interpret those psalms, that as thou art willing to read the same, though thou always understandest them not, in imitation of that Religious 
Act. 8.31.  Eunuch, who in such sort red the Prophet Esay: so thou mayst as he, haue an Interpreter in this case, though not a PHILIP, yet myself, if so be the Lord be pleased, to make Me the Instrument to that purpose.  
3. For to tell thee, good Reader, the truth, I am now 
I was born Feb. 25. 1567. the sun for that month being in Pisces, which puts me in mind of that of Folengius: Me esse Folengium cogito, Hominem nimirum natum Hyadum tempore( meaning November) idcircò ab Aquis illis non abhorrentem, quas Christus in Davide, vsque ad Animam suam intrasse queritur. lo. Bapt. Foleng. in Psalmos Epist. ad Niced. Fratrem.  strike in Yeeres, and more then fifty are already past, of those 
Ps. 90.10.  Threescore and ten, that the Prophet david allows even in common Account to the Dayes of our Age, and who knows how far short I shall come, or of those Yeeres, or of the task I haue begun, Cases which haue befallen many a Seruant of God, that hath been employed as I am. But if Death shall hereafter say of me( and none but Death, I trust, shall so say) 
luke. 14.30.  This Man began to build, and was not able to finish: 

Virg. Aeneid. l. 4.  Exoriare aliquis nostris ex Ossibus ultor,   
Some one, or other, I trust, shall second me, and even in despite of Death, perform the work I haue begun. And though the Poet tell me so peremptorily, 
Plant. Trinum. Act. 3 sc. Quomodò tu istuc.  Nimium difficile est reperiri Amicum, ita vt, nomen CLVET, that it is impossible to find a Friend, according to the significancy of that Name, yet seeing our saviour saith, that the Things which are 
luke. 18.27.  impossible with Men, are possible with God, I will die, if I die, in expectance of such a Friend; and as jacob 
Gen. 48.5.  said of Iosephs two sons, Ephraim, and Manasses, that they should be his own, as reuben, and Simeon were: so my Friends Labours shall be mine, as this reuben, and Simeon are; or to speak more properly, Christian Reader, they shall indeed be Thine. But of this, as God shall dispose, in the mean time let me inform thee of many Particulars, concerning the work now in hand.  
4. having been in Sacred 
I was made Minister by Dr Robinson Bishop of carlisle, in Queens college chapel in Oxford. Feb. 4. 1598.  Orders well nigh these twenty Yeeres, and improoued that poor Talent, which the Lord hath lent me, both abroad, and at home; J printed some five yeeres since for my Parishioners in particular, and some other of my Friends, certain SERMONS, and LECTVRES of diverse and sundry Arguments, such as at that time J could imagine would be most behoveful for them. Oftentimes after bethinking myself what next of all to take in hand, that might bee suitable to those Beginnings, I resolved at length vpon the psalms, as being most fit to be discoursed of, in regard of the daily use that all of us make, or should make of that book of holy Scripture. hereupon J began to 
I began on Christmas Day. Ao 1615.  Lecture vpon them, and to interpret them one by one; but when J had Lectured vpon five, which yet J scarcely finished in Two Yeares space, Suits, and sickness so surprised me the next Two Yeares unto those, that J could do nothing at all in this kind. When I saw that in so many Yeeres my Motion was so slow, and that by this means J should come short of Saturne, the slowest of all the Planets, who yet in 
Plin. Nat. Hist. l. 2. c. 8.  Thirty Yeeres, perfourmes his Revolution, I resolved at the length vpon a speedier way, namely 
Reyn de Rom. Eccles. Idol. Epist. ad come. Essex.  Manu& Scriptione, by Hand, and Hand-writing, to Comment on the psalms, and by Benefit of the 
Imprimit ille Die, quantum non scribitur Anno. Act. and Mon. Edir. 4 p. 708. ex Aprutino.  press to divulge them to the World, speaking to the Church by the Tongue of my Hand, even as St Austen offered the Sacrifice of his Confessions unto God, by the 
Aug. Confess. l. 5. c. 1.  Hand of his Tongue. Which Course as it is the speedier, so hath it an other benefit annexed with it besides, namely that by this means, the Candle that should haue been otherwise, but under a bushel of Auditors, is now on such a 
Mat. 5.15.  Candle-stick, as may easily give light to all that are in the House, J mean the English visible Church.  
5. In regard hereof I haue First made choice of that Translation, which the selfsame Church useth in her daily Deuotions unto God. I know the last Translation is more agreeable unto the Hebrew, the 
Vid. Aug. de Doct Christ. l. 2. c. 11.  original of the psalms, whereunto in matter of controversy, wee are rather to refer our selves, howbeit since our Mother the Church notwithstanding that Translation hath retained THIS still( whether in regard of our Cathedrall Churches that use it singing wise, and custom hath made it more familiar, which is as a 
Dio Chrys. indeed compareth customs to a KING, and Edicts to a Tyrant because we are subject Voluntarily to the one, but vpon Constraint to the other. Chrys. Orat. 76. {αβγδ}. Vid. Suid. in {αβγδ}. Nec quicquam impedit correctionem nisi Consuetudo cantantium. Aug. de Doct. Christ l. 2. c. 13. {αβγδ}. Custom winneth such strength by time, that it is more firm then either Nature or Religion. N●cet. p. 19.  Tyrant to bind fast; or in regard of the Septuagint so much commended by 
Aug. de Doct. Christ. l. 2. c. 15.& in Ps. 87.& de Consens. Evangel. l. 2. c. 66.& Quaest. sup. Gen qu. 169.  S. Austen, and used by the Apostles themselves, out of which it was translated, certainly out of the greek, if that greek be not the Septuagint, as 
Vid. Drusij Observat. l 6. c 9.& l 13. c. 12.  some are of opinion; or in regard of the Translators themselves, who in the beginning of queen ELIZABETHS reign translated that Bible, which was commonly called The Great Bible, and so in our Church Service Books the Title for the psalms, is this: 
book of Common Prayer.  The Psalter or psalms of david according to the Translation of the great Bible) since our Mother the church, I say, notwithstanding that Translation hath retained THIS still, let us follow our Mothers steps, and seeing she gives us these psalms as a daily portion to feed vpon, eat wee our Meat without grudging. He is but a sorry soldier that follows his Commander with 
Malus. Miles est qui Imperatorem gemens sequitur. Sen. Epist. l. 18. Ep. 108.  finger in the Eye, and that son that lets fall the Bread his Mother gives him, for it is but course to see to, and not so white as his fancy would haue, is like to make many hungry Meales,& to expose himself to the old Saying, Fast& welcome. I, but by these means will some say, all the Titles of the psalms will be omitted, which Titles are Scripture to, and these Words will bee left out, Higaion, Selab, Neginoth, Nehtloth, Sheminith, Gittith, and the like. Indeed Omissions, if material, and no just occasions thereof, are much to be misliked, and reference to be had to the fountain itself, which in many respects is most grateful. Let me go no farther for Example then to the very Accidence, where we shall find an Example of a Rule thus set down, 
Rule of the Gerund in do.  Caesar dando, subleuando, ignoscendo Gloriam adeptus est: a Speech cast oftentimes in Schollers T●eth by covetous Patrons, whenas they seek at 〈…〉 the way of Preferment: whereas had the words been there set, as they are in the Author himself, 
sallust. Coniurat. catiline.  Caesar dando, sublevando, ignoscendo, Cato nihil largiendo, Gloriam adeptus est, they might easily haue answered those Cormorants, that it behoved Gentlemen to bee like Caesar, J mean for matter of Giuing and Bestowing, Schollers were to be like Cato rather, and according to Senecaes 
Senec. Epist. l. 1. ep. 11.  Rule, to propose hîm their Example. But in earnest, what will they say to S. Pauls omission of a Thousand at a clapp in his Epistle to the 
1. Cor. 10.8.  Corinthians, where he writeth 23 Thousand, whereas the Story 
Numb. 25.9.  saith four and Twenty Thousand? What will they say to 
luke. 11.4.  S. Lukes Omission both of the Third and seventh Petition in the Lords Prayer, as also of the Conclusion, For thine is the kingdom &c. which S. matthew 
Mat. 6.13.  hath? Or had they lived in those times would they haue petitioned against S. Lukes gospel for wanting those Points. doubtless had they done it, they would haue driven S. Luke but to his old Profession to haue given them physic for the 
Colos. 4.14.  Body, seeing his physic he gave them for the Soul, wrought no better with them. To come unto the purpose; Though these things here omitted, namely the Titles, and the Hebrew words, are not in this Translation, nor well could be in regard of Church-Service, yet are they in another. J mean that most exquisite Edition, as a most Exquisite 
Dr Hall of the Honour of the Married Clergy. l. 1.§. 26.  divine calls it. But 
Mr Th. Hutton his Answ. to the Minist. of Devm. and Corn. Part. 1. p. 133.& Part. 2. p. 205.  others hereof haue spoken sufficiently long ago.  
6. Secondly, my chiefest aim is at the true understanding of each psalm, as also of those Places that are more difficult then the rest. For we say not, as our Adversaries 
Rhem. in 2. Pet. 3.16.  say we do, that the Scriptures are easy to understand, much less that they may be expounded boldly of all the People, as well unlearned, as Learned. No; Ignorance made those Notes, and Impudence maintains them, as it doth many more besides boldly vented in that book. Wee to say that the Scriptures are so easy to understand? Wee to say that they may be expounded boldly of all the People Learned and unlearned too? Quote the Authors, name the Men, or else be contented to bee branded hereafter for notorious liars in the highest degree. Jndeed we 
Aug. de Doct. Christ. l. 2. c. 6.  say with S. Austen, Honourably and profitably the Holy Ghost hath so tempered the sacred Scriptures that by the more easy places thereof, he hath taken order against Hunger, by the hard and more difficult places, he hath taken away all loathsomeness. For nothing in a manner is picked out from those Obscurities, which in some other place may not be found to be spoken most plainly. And again, 
Aug. lb. c. 9. Vid. Whit. de hoc loco Augustini. De Script. Contr. 1. Qu. 4. c. 4.  In those things that are plainly set down in Holy Scripture, are all things found which contain Matter of Faith, and the Manner of our lives wee are to led, namely, HOPE, and CHARITY. And most copiously in another place, Tanta est Christianarum profunditas literarum, &c. 
Aug. ep. 3. ad Volusian.  Such is the depth of Sacred Scriptures, that daily should I profit therein, if from my Childhood to Old Age, I should endeavour to learn them only with the greatest leisure that might be, with exceeding great study, and with a Wit answerable thereunto: not that wee attain therein to those Things which are necessary to salvation with so great difficulty, but when a Man hath learned thereby that Faith without which he can in no wise live Godly and rightly, so many Things closed up in so manifold Mysteries remain to those that would profit therein, and such an Height of wisdom lieth hide not only in the Words they are delivered in, but in the Things themselves that are to be understood. Insomuch that it will happen to the most Elderly, the most Acute, the most desirous to learn, which the same 
S. Austen seemeth in this place to call Ecclesiasticus, scripture, not for he took it to be canonical Scripture, but for it was wont to be red in the the Church to edification. Vid. Whit. de Script Contr. 1. Quaest. 1. c. 4. unless by a slip of memory( often in the Fathers) he might think on the sudden, that it was written in Ecclesiastes, or the Proverbs, for the book he doth not quote Or else he might think at that time that Ecclesiasticus was written by Solomon. who afterwards altered that opinion. Whitak. Ib. Non sunt Canonici ad firmandum ea quae sunt Fidei: possunt tamen dici Canonici ad aed ficationem Fidelium, utpote in Canone Bibliae ad hoc recepti& authorati. Caietan, in fine Comment. in Hist. yet. Test. Whitak. loc. cit.  Scripture hath in another place, 
Ecclus. 18.6. Vulg.  when a Man hath done then he beginneth. Thus S. Austen, and thus wee, if any say more then this, it may be they haue relation to that of 
Epiphan. Haer. 69. p. 376.  Epiphanius, Omnia sunt clara& lucida in Divina Scriptura. All things are clear and bright that are contained in heavenly Scripture. And again, interpreting as it were himself, 
Id. Haer. 76. p. 444 Vid. Whit de Script. Cont. 1. Quaest. 4. c. 4.  Omnia clara sunt in Diuina Scriptura his, qui ratiocinatione divinum Sermonem adire volunt. All in heavenly Scripture is clear to them who will reasonably take it in hand. But to return where I left. When I say my chiefest Purpose is at the true understanding of each psalm, as also of those Places that are more difficult then the Rest, it is not my meaning to arrogate to myself the true understanding of every psalm, much less of every Passage contained therein: No; I say with Luther rather, writing on the self same psalms: 
Luth. Epist. ad Frid. Ducem Saxon. Praefix. Lib. Psalm.  I here profess an Interpretation of the psalms, yet so I do profess it, that I would haue no Man presume of me, which None yet of all the most holy and most learned Fathers could ever perform. Namely to understand and Teach the psalms in the right and true sense in every respect. It is enough to understand some of them, and those some but in part neither, the Holy Ghost reserveth many things unto himself, that thereby he might always haue us his Schollers. He only sheweth many things to 'allure us to the reading of them, many things he delivereth thereby to stop our mouths, and as S. Austen speaks passing well, 
Nullus hominum ita locutu● est, vt in omnibus intelligeretur. Aug. de Trin. l 1. c. 3.  never any man so spake as that he might truly be understood of all men in all things. And therfore much more the Holy Ghost hath a certain peculiar understanding of all his Words. And again a little after, I know it is most impudent boldness in any Man that shall dare to profess that he understandeth in all points any one book of Scripture. Nay who dares presume that he roundly understandeth one only psalm.  
7 Thirdly, in all Quotations of Holy Scriptures, the psalms excepted onely, for that by reading them in the Church so often, they are more familiar to us in that Dialect, I shall wholly follow the last Translation, unless peradventure sometimes some occasion may bee given of a grateful Remembrance of the Former. Nor shall this prejudice their pains who haue by his Excellent majesties Princely Care been employed in the Latter, forasmuch as they themselves in their own very Words commend the Former so much. We, 
Preface to the Reader Prefixed to the Bible Printed in the year. 1612.  say they, are so far of from condemning any of their Labours that travailed before us in this kind, either in this Land or beyond Sea, either in K. HENRIES time, or K. EDWARDS ( if there were any Translation, or Correction of a Translation in his time) or Q. ELIZABETHS of ever Renowned Memory, that we aclowledge them to haue been raised up of God, for the Building and Finishing of his Church, and that they deserve to be had of us, and of Posterity in everlasting remembrance. 
Aug. de Doct. Christ. l. 2. c. 12.  Indeed as S. Austen tells us, The diversity of Translations is a Benefit to the understanding, if so be the Readers of holy Scriptures be not to to negligent. And therefore that 
Purgatories Triumph over Hell. p. 107  Goose that shamed not to publish in Print in the year 1613. that Scripture with us had been scarce three Yeares a Mother, he doubtless was a wise one, but was he a Goose trow you, or a Gander? For his own Mother Church of Rome was shee also motherless& destitute of Scripture, before the Vulgar Translation? Or might it haue been said to our Roman catholics, 
Vid. Conc. tried.  April. 9. 1546. that that Scripture of theirs was not a Day old? Or be it it was S. jeroms Translation( which they will be never able to prove) had their catholic Roman Church, they so much brag of, no Scripture before that time, because they had not that Translation? S. Austens Words may bee fitly here remembered, 
Aug. Ep. 6.  Quomodo ergò exierint de hoc laqueo alieno, sic exeant de suo: answer one, and answer both.  
8 Fourthly, my Practise hath been to follow such Interpreters as haue gone before, Ancients and modern; Elder and Later; Old and Young. Nor am I dismayed with those Flowtes which 
lord. Rouz. Problem. Miscellan. Problem. 17.  Ludovicus Rouzeus, a merry Gentleman it seems, bestows vpon Commentators out of rabelais. he questioning in a book of his to whom Commentators may be likened: Such kind of men, saith he, may not unfitly bee likened unto sheep, the most simplo, saith he, ( set the ass aside) of all Beasts whatsoever. For as those Commentators do follow their first Leader quietly and peaceably without any more ado,& tread in the self same Steps, even so do Sheep saith he, as Panurgus in rabelais hath taught us in Pantagruels navigation. With that he tells the Story,& the Story was this: So it was that Panurgus having nothing else to drive away the time withall, bargained with a Sheep-master that with an whole flock of Sheep was in the self same Ship with him, for one of his Weathers, which when he had separated from the rest, he presently 
It hath been  told me by an attorney at the Law, that the like was practised of late, and an Action commenced thereupon in one of our Westminster Courts.  cast it over board. This when the rest of the Sheep beholded, they immediately after their Fellow, and striving with one an another which of them should over next, many of them in conclusion leaped into the Sea, insomuch that the Sheep-master himself with his Servants endeavouring to withhold the rest, and holding them by the horns, were driven over board with the violence of the sheep, and the Sheep, and they, duckt together. Of two Similitudes the Gentleman useth, this is the better yet of both, and indeed the cleanlier, and Seneca noting this quality in Cattle, hath, I remember, these Words Nihil magis praestandum est, quàm ne Pecorum ritu sequamur Antecedentium Gregem, pergentes non quò eundum est, said quo itur. There is nothing more to bee looked unto, 
Senec. de Vit. Beat. c. 1.  saith he, then that we follow not them that went before us, like Cattle in a Heard, going onwards, not whether wee should go, but where the Way is trodden before. But if so be this be so much to be looked unto, I for my part am content to be blind, and if it be a Fault, I am well pleased it should be mine. In Matters of Divinity, let them 
See my LORD of CANTERB. vpon Jonas Lect. 25.§. 14.  single themselves that list, I had rather bee the last in a Troope of good Interpreters, then be the Leader of a Band to schism and Singularity.  
9 Fiftly, my Purpose is to set down unto thee the whole psalm Word by Word; then, to bring it in a brief Analysis or Resolution, Verse by Verse, and afterwards, on every Verse to discourse more at large. This I take to be my best Course for the better exposing of the psalms to each Mans view, that will thoroughly consider of them. 
Senec. de Vita Beat. c. 4.  For as in Matter of War, one and the self same Army is sometimes spread out at length, sometimes drawn into a Ring, and yet hath one and the self same Strength, one& the self same Power, one and the self same Will: And as in Matter of Painting, Pictures, as 
Signa modò paruula fieri,& palmarem in minutiem contrabi, modò in immensum t●lli,& admirabilem in amplitudinem subleuari. Arnob. advers. Gent. l. 6.  saith Arnobius( and we see it by Experience) are sometimes of the breadth of the palm of the Hand: sometimes of greater Bulck, and both represent the Party, to the better calling of him to mind with every one that knows him: so may every psalm to the Readers benefit, be thus contracted vpon occasion, and also bee explicated more at large. In which my Explications, my Intent and Purpose is, to haue a Regard unto the unlettered as well as to the Learned, having always that of the Apostle before mine Eyes, 
Rom. 1.14.  I am debtor both to the Greekes, and to the Barbarians, both to the Wise, and to the unwise. It was an Excellent Answer which jacob gave his Brother Esau when he would haue had him make that superlative speed in journeying, himself did intend, My Lord knoweth 
Gen. 33.13.  saith jacob, that the Children are tender, and the Flocks, and herds with young are with me: and if Men should ouerdriue them one Day, all the Flock will die. Let my Lord, I pray thee, pass over before his Seruant, and I will led on softly, according to the cattle that goeth before me, and my Children be able to endure, until I come unto my Lord unto Seir. Right so, let Others take what Course they please, either altogether about the Hebrew roots, or altogether about Schoole-Points, or altogether about our modern controversies, or altogether about Postillers, and let let them be as Voluminous, and Copious, as Lorinus of late, I neither envy, nor admire them, they use those many Talents they haue, and I this onely One. Wherefore as that unfortunate, yet worthy 
St Thomas Overbury his news from the Court.  Knight once spread it in the World for news, That to be SAVED, was the best Plot: so myself am out of doubt, that the best Writing indeed, for a Man of my Coat is so to writ, that not so much the understanding, as the Will be bettered, not so much Knowledge, as Life advanced. And herein I suppose I haue two such Abettors, as little Exception will be taken against, namely Iuntus, and Pareus: of whom the Former in an Epistle to Baro at Cambridge: When I look, 
Si ad Rem specto, sic cogito, Nihil iam dici, quod non dictum sit prius: si ad Tempora haec nostra, ea esse in quibus servos Dei magis de Sanctimonia docenda,& Charitate accendenda, quàm de Quaestionibus laborare op●rteat. Fr. Iunius Epist. ad Baronem. Ms.  saith he, vpon the Matter, I think with myself that Nothing can now be said, which hath not been said already. If I look on these our Times, I see them to be such, as that the Seruants of God, ought rather to bestow their Labours in teaching Sanctimony of Life, and kindling Charity in their Auditors towards one an other, then in spending the Time about Questions. Pareus thus: The Cause of my general Silence 
Quod ad me, duas scito me habuisse Causas Silentij, atque etiamnum habere. unam General●m, quòd Aetate hac mea abuti non d●beo, nec volo ad contenoiosa,& semestria Scripta, quam totam dehinc( quantum mihi restabit) volente Domino, Scriptionibus exegeticis Sacrarum Scripturarum consecraui. david Pareus Actor. Swalbacen. Part. 1. Collat. 4.  saith he, is, for that I ought not, neither will I abuse this Age of mine, to spend it in Contentious Writings, and such as last but a while, which hereafter as long as it shall last, I haue consecrated Godwilling to such Writings, as shall onely expound Holy Scriptures. And again a little after, 
Cuiusmodi Lucubrationibus me de Ecclesia longè melius mereri posse confido, qu●m si ad altercandum cum Adversarijs, quibus scio esse propositum nunquam tacere, nec cedere Veritati, Stylo,& Aetate abuterer. Pareus Ib.  By which kind of Writings I shall far better deserve of the Church, then if I should abuse both my pen, and my Yeeres in wrangling with such Aduersaries as are fully purposed, I know, neither ever to hold their peace, nor to yield unto the truth. His Excellent 
His majesties Medit. vpon the Lords Prayer. in the Preface.  majesty hath observed the like in Bellarmine himself, who of late Yeeres hath given over( he saith) his Bickerings in Polemikes and controversies, wherein he was bread all his Life, and betaken himself now to set out a Short Meditation every year, saving that he embellisheth every one of them with Two or Three Fabulous Miracles, which his Excellent majesty well likeneth to those old wives Fables, whereof the Apostle St Paul speaks in his First 
1. Tim. 4.7.  Epistle to Timothy. And it may be our Rhemists kept this good Decorum to, who making so many polemical Notes vpon other Books of Scripture, especially the New Testament, yet are nothing so plentiful vpon the psalms, whether it was, that they would keep a good Decorum indeed, or which is more likely, for they had spent their whole Provision before, in their Notes on the New Testament. Many by giuing unadvisedly, rashly, or foolishly 
Multi Patrimonia effuderunt inconsultè largiendo. Quid autem est stultius, quam quod libenter facias, curare vt id diutius facere non possis. Tull. office. l. 2.  saith Tully, haue spent their whole Patrimonies. And what is more foolish, then that which a Man doth willingly, to take a Course, that he shall not be able to do it any long while.  
10. sixthly, and lastly, my purpose is to quote unto thee most exactly, what Testimony soever J shall haue occasion to bring, or out of the Fathers, or out of other Writers, whether Sacred, or Profane. A labour which I could ease myself of, as well as Others do; but then I fear I should do thee wrong,& I profess I ever misliked that wilful omission of Quotations, in Writers of our Age. It is true, the Ancients did it not, at leastwise so exactly, as Many do now a dayes, but the Books then were not so many,& those that were, w●re better known,& perhaps there was not so much juggling as is in this Age, eithe●●● Adding or Detracting, or in plain Belying the A●thor mentioned. Besides, they had not the Benefit of PRINTING which we in these dayes haue. A Benefit, which were it not abused, as too-too commonly it is, might as truly bee styled LEARNINGS-RIGHT-HAND, as any one thing whatsoever. And yet sometimes, because Some of the Ancients quoted not some things that they brought, but trusted their Memories too too much, what oversights haue they made, and what mistakings haue past them in several Places? I could instance in diverse, and in Matters of great Moment, but I had rather make mention of their virtues, then of their Scapes. But as it is carelessness in Some, so perhaps it is Envy in Others, not to acquaint their Readers with the Authors they haue profited by, but J would wish a true scholar to beware of either, especially of Ingratitude, such as Macrobius is taxed with, who borrowing so much as he doth, saith my 
P. Crinitus de Honest. Discipl. l. 22. c. 4.  Author, never professeth to whom he is beholding. And yet I doubt not, but the exactest Man that is, may slip a Quotation sometimes. No Man I think in this kind more exact, then that Doctor of most memorable worth, Dr REYNOLDS( famous for it to this Day) who having once notwithstanding omitted a Quotation, in his 
D. Rey. Conf. c. 2. divis. 3. Edit. 1584. p. 110.  Conference with Mr Hart, about Sophocles, and Euripides, concerning the bringing in of the Persons of Women in their Tragedies, the One, GOOD; the Other, BAD; and myself, for I was on a Time to make some use thereof, desiring t●●ow of him where I might read that Passage, i●●e self same Paper that I sent, he returned me wi●● his own Hand, this Answer, even in these very Words, which still I reserve& keep by me, as an excellent spark of good esteem.  I did not quote the Place, because it came not then to my Memory, where I had red it. And yet I took the Persons, touching whom I had red it, to be Sophocles, and Euripides, because Aristotle 
Arist. de Poet. c. 25.  Lib. de poet. saith of them, {αβγδ}: and indeed they two do bring in Women, such( in the tragedies which are extant) the One, Good, the Other, Bad. But since, I haue red it of Philoxenus, and Sophocles, in Plutarch as I think; In whom, because I remember not where it is neither: I sand you a book, which moveth me to think it is in him( sith sure it is not in Laertius, unless I haue marvelously forgotten) by conferring the Title with p. 702. 
Thus far, that worthy doctor,& so copiously of that Point, of which Others would haue thought they had said sufficiently, if they had said his first words only, I did not quote the Place, because it came not then to my Memory. But 
{αβγδ} Apertae. Erasm. Adag. Chil. 2ae. Cent. 7. Adag. 41  Candidae semper Musarum Ianuae. Indignation,& disdain never guarded the Muses Gates. ingress,& egress,& regress at will, was always free for those that were not unwilling to learn. As for those that on the contrary mislike this kind of Writing, and style it rather an Hotch-podge, then a Writing indeed, let them for me, enjoy that humour,& imitate in their Writings, Epicurus if th●● please, who is 
mountain his Essays. l. 1. c. 25.  said in 300. Volumes left behind him, not to haue made use of any one Allegation. J for my part do not think Wrighters are given us to so small use. Lipsius me thought, spake well, had he never spoken worse, 
Lips. Polit. Ep. ad Lect.  Inopinatum quoddam styli genus institaimus: in quo verè possim dicere, omnia nostra esse& nihil: I haue framed myself in this book, to an unwonted kind of style, wherein J may truly say, that both all is mine, and yet nothing at all. And again; 
Id. ad. Libr. Polit. brevib. Notis.  Lapides,& Ligna ab aliis accipio: Aedificij tamen exstructio,& Forma tota nostra. Architectus ego sum, said materiam variè vndique conduxi. Nec Aranearum sanè textus ideò melior, quia ex se fila gignunt: nec noster vilior, quia ex alienis libamus ut Apes. ston, and Wood I haue of Others, yet the Building of the edisice, and form thereof is wholly mine own. Nor is the weaving of Spiders to bee therefore accounted better, for that they bring all from their own Bowels: nor is ours to be esteemed worse, for that like Bees wee gather the juice of several flowers. In a Word I will conclude this Point with that of old 
Chaucer of the Astrolabe.  Chaucer, to little Lowys his son, when he wrote him a Tract of the Astrolabe: consider the well that I ne usurp not to haue founden this work off my labour, or off mine engine. I nam but a 
lewd, that is, unlearned, not as the Word now is used for Wicked.  lewd Compylatour of the labour of old Astrologiens, and haue it translated in mine english onely for thy Doctrine: and with this sword shal I slene envy.  
11. And thus good Reader haue I now acquainted thee with my whole project in this kind. Thou seest what I haue intended, and purposed for thy sake. That as yet I haue gone no farther with thee then one Dayes journey, J mean, but to the Eight psalm, it is, for as yet I know not how thou wilt accept of my Company; and my saviour hath 
luke. 24.28.  taught me not to ouer-intrude myself, though it might be to good purpose; but if my Company be pleasing to thee, and thou canst be contented with so mean a Guide, I shall not fail God-willing, to go with thee quiter through. It is my Desire so to do, it is the uttermost of my Wishes; and as Naomi said to Ruth, 
Ruth. 3.18.  Sit still my Daughter, until thou know how the Matter will fall: for the Man will not be in rest, until he haue finished the Thing this Day: So assure thyself, Christian Reader, I shall afford myself no Rest, no Rest to speak of, until I haue finished this Thing, I cannot say[ THIS DAY] that indeed is impossible, but this will I say unto thee, though it may seem very improbable, that not a DAY shall over my Head,( if God, and Necessity let me not) but shall haue at least a Line, a Passage to that purpose. Apelles his 
Plin. Nat. Hist. l. 35. c. 10.  NVLLA DIES SINE LINEA, shall be my daily Memorandum till all be done.  
12. Pliny speaking of Bees: Before that beans, 
Ante Faba● florentes non l. exeunt ad Opera& Labores, nullusque cum per Coelum licuit ocio perit Dies. Plin. Nat. Hist. l. 11. c. 6.  saith he, begin to bloom, they settle not themselves to any work, or Labour, but thence forward, they loose not a Day, neither play they one iote, if the Weather be faire, and will permit. Surely, beloved, though with me the beans do not bloom, yet the Flourishing of my 
Eccles. 12.5.  ALMOND three puts me in mind, that now the time is to work indeed,& from hence forward what remaineth, but that I become a Bee, nay more then a Bee, by not losing so much as a Day, be the Weather Faire, or foul. The rather for it cannot now be long, but that I must put off, as S. Peter 
2. Pet. 1.14.  speaketh, this my Tabernacle, two peals already having rung to that EVEN-SONG. Wherefore as Thespesius in Plutarch, when he 
Plut. de bis qui serò a Numine puniuntur.  sent to the Oracle to know Whether the rest of his Life should be better, then that which went before: received an answer, that it should be much better, but after he should be dead, whereupon he dyed( they say) and as they say, revived again, and became much more just towards his Neighbours, more Religious towards God, more grievous to the common Enemy, more Faithful to his Friends then ever in his Life before: even so of late Yeeres, having been twice so near Death, as I haue, I thank God, what remaineth but I turn a new leaf, and by going forward in this kind, I become more Religious towards God, more Officious to Gods Children, more Obnoxious to his Enemies, more Faithful to my Friends, by not suffering mine 
Ps. 132.4.  Eyes to sleep, nor mine Eye lids to slumber, neither the Temples of my Head to take any rest, until I haue fully finished this work, and brought it to that Perfection, that though it prove not a Temple itself an Habitation for the Mighty God of jacob, yet it may prove a book, a Volume for that Temple, or rather a book, and Volume for such as the Apostle S. Paul, 
2. Cor. 6.16.  styleth, The Temple of the living God.  
13 And the premises I may now profess the rather, and bee the better able to perform, seeing in regard of two main CROSSES that haue befallen me of late( Crosses, I hope, to great good purpose, and by consequence, great BLESSINGS) I cannot altogether say as Pope Innocent did, who writing vpon the Poenitentiall psalms, 
Ne inter occupationes multiplices,& solicitudines vehementes, quas non solùm ex cura Regiminis, verum etiam ex malitia Tempogis patior vltra vires quasi totus abs●●bear Profundo: libenter alias ●orulas mibifurar &c. Innocent in 7. 〈◇〉 ●oenit. Pro●m.  professeth he was fain to steal some Houres to perform that work of his, his affairs were so many, and his Cares in government so great. Concerning Cares in government, I am likely enough to be well rid of. public Functions in the opinion of my best PHISITIANS are not for my Diet. I cannot say as 
Frontin. Stratagem. l. 4. c. 7.  Scipio did, nay I may say quiter contrary, Bellatorem me matter, non Imperatorem peperit: howbeit for stealing of Houres, therein am I likely to bee more true then Pope Innocent. J need not steal them, nay I may for thy behoof bee as Bookish as the Day is long; and I now know at length the preciousness of Time, nor shall it ever repent me that after so many Yeeres spent in this most famous university, I can parallel Socrates his VNVM SCIO, with the knowledge of my own NAME. And vpon this Confidence I proceed. Nether regard J the 
trial of Wits. c. 1.  trial of Wits that wisheth every Man to abstain from writing any books as soon as he is past Fifty; as his Excellent majesty hath observed( I suppose to the Author of that Books Disgrace, 
His majesties Meditation vpon the LORDS Prayer. Preface.  who himself past Fifty Yeares hath left his Subiects such MONVMENTS, and many more may he leave us) No; J prefer before that trial, the trial of Scripture, which speaking of the Righteous, sheweth, that 
Ps. 92.13. Tremel.  Adhuc abundabunt in Canitie, They shall bring forth more Fruit in their Age, and shall be fat and well liking. if Hippocrates in his Phisitians saith that worthy late 
Mr. Hales his Sermon vpon Easter Tuesday. 1617. concerning the Abuses of obscure and diff. places of holy Scr. &c. p. 11.  Professor of the greek amongst us, required these two Things, {αβγδ}, great Industry and long Experience, the One, as tillage to sow the Seed, the Other, as Time& Season of the year to bring it to maturity: then certainly by so much the more are those two required in the spiritual physician, by how much he is the physician to a more excellent part. A great part of the Troubles of the Church of England, 
Mr Gosson his Trumpet of war.  saith a good divine, hath sprung out of green heads, that haue much busied themselves about the state of Bishops. These are young 
Gartio quisque duas postquam scit iungere partes, Sic stat, sic loquitur, velut omnes noverit Artes. joan. Sarisb. de Nugis Curiat. l. 7. c. 12.  Cockerels, that haue learned to clap only their feeble Wings, and to crow vpon the Roost in time of Peace, but when Religion is in danger, they dare not come into the Cock-pit to try Masteries for Religion, as Mr JEWEL, and many other good BISHOPS haue done, that are gone to God. But now, Christian Reader, by this time, I imagine, thou art desirous to see the premises performed, and to betake thyself to the First psalm. Howbeit for in the Title of my book( the Title that drew thee to buy it) there is mention both of psalms, as also of the Psalter, a word or two of both these Words before thou goest any farther, perhaps it may yield thee good contentment in this thy intended journey.  

Illyr. Clau. Script.  14 First, for the Word psalm, Psallere, saith Illyricus, is originally a greek word,& properly signifieth Pulsando citharam, melodiam excitare, by striking of the Harp to make a melodious sound. But forasmuch as in times past, the Israelites, saith he, did sing to the sound of the Harp certain Verses withall, not only in the Temple where most commonly it was used, but also in private: hence it came to pass that sacred Ditties in that kind were called by the name of psalms. Now if we consult with S. Paul in his Epistle to the Colossians, he will there tell us of psalms& hymns, and spiritual Songs. Let the word of Christ, 
Colos. 3.16.  saith he, dwell in you richly in all wisdom, teaching and admonishing one another in psalms, and Hymns, and spiritual Songs, singing with grace in your hearts to the Lord. it is in the original {αβγδ}. 
Zanch. in Coloss. 3.16.  Zanchius writing on that place, between these three words[ Psalmos, Hymnos, Odas] psalms, hymns, and spiritual Songs, saith he, divers men put a divers difference. He allegeth first of all S. jerom, but somewhat to sparing, for jerom in the place alleged hath the words more at large. First, those are hymns, 
Hieron. Comment. in Ephes. l. 3. , saith S. jerom, which declare the 
Fortitudinem& Maiestatem Dei.  greatness and majesty of God, and set out to the admiration of Men his Benefits and Wonders. psalms properly appertain to the Moral part of Man, that by the instrument of the Body wee may haue perfect knowledge what to do, what to shun. But he that discourseth of superior things, saith S. jerom,& of the Harmony of the World, and of the order and concord of the Creatures therein contained, he it is that sings a spiritual Song. Or in regard of the simplo, saith he, to speak somewhat more plainly what my meaning is, A psalm is referred to the Body, an hymn, or Song, unto the Mind, and therefore with the mind, rather then with the Voice, we ought, Et Canere,& Psallere,& Laudare Dominum, to sing Songs, and psalms, and to Praise the Lord. Others, 
Zanch. ubi supra.  saith Zanchius, by psalms understand onely Davids psalms; by hymns other Songs here and there in the Scriptures, as the Song of Moses, of Deborah, of Esay, of Daniel; and by spiritual Songs, they mean such as are composed by Godly Men, to express thereby Gods Benefits unto vs. But the more Learned, saith he, now adays do thus distinguish them, psalms are Songs consisting of divers Arguments, so that a psalm is a general name to Prayers for Benefits to be received, Prayers against Adversities, Prayers of Comfort,& so forth. hymns be such as properly set forth the Praises of God, and thereupon S. Chrysostom, 
Gracè {αβγδ}. Chrys. in Coloss. 4. Hom. 9  Hymnus Psalmo sanctior, A hymn is more Divine then is a psalm. But Songs be peculiar hymns artificially made, and after a more majestical form then ordinary,& they are therefore called spiritual, for that they proceed from the holy Spirit wherewith they that sing them are repleat,& he allegeth for proof hereof a place of the Apostle to the Ephesians. 
Ephes. 5.19.   
15 Concerning the Word PSALTER, it is, 
Hieron. Pro●m. in Comment. Psal.  saith S. jerom originally a greek Word, and in latin it is called Organum, an Jnstrument, that which the Hebrews call NEBEL: and Psalmus, saith he, hath his name either of Psalterium, or else of Psallere to sing. And from NEBEL in the Hebrew comes the greek {αβγδ}, and from thence the latin Nablium, whereof Ovid the Poet speaking, 

Ovid. de Art. l. 3.  Disce etiam duplici genialia vertere palma  
Nablia, conveniant dulcibus illa modis.  This book, 
douai Bible. Prooemiall Annot. vpon the psalms. p. 13.  say our Rhemists, hath his Name of the Instrument called Psalter, which hath ten strings signifying the ten Commandements,& is made in form as S. jerom, and S. Bede suppose, of the greek Letter Δ Delta, because as that Instrument rendereth sound from above, so wee should attend to heavenly virtues which come from above. Jndeed P. lombard out of whom they haue that concerning the Ten Commandements, seemeth to make Psalterium, and Decachordum, all one, and therefore 
P. Lomb. Se●●. l. 3. dist. 37.  saith, Habet Decalogus decem Praecepta, quae sunt decachordum Psalterium, in regard whereof they here say, The Instrument called Psalter which hath ten Strings, but had they consulted with 
Drusius Observat. l. 10. c. 2.  Drusius he would haue  told them that the Psalter, and the Instrument with ten Strings were two divers Instruments which he proveth not onely by the testimony of the Iewes, but by the ninety and Second psalm, where it is said, 
Vulg. In decachordo, Psalterio. P●● 1. 4.  supper Decachordo& supper Psalterio. But whatsoever the original is, certain it is that the word Psalter is now taken for all those psalms that are comprehended in the number of an Hundred& Fifty, some of them being of Davids making, some of them made by some others, though 
Ambr. in Ps. 45.& 47. Chrys proem. in Ps. Aug. de Civ. Dei l. 17. c. 14.  some are of opinion that all and every of them were made by david. But whether this were so or no, as it is uncertain, so sure and certain it is, that they were all of them made to God, not to Abraham, Isaac or jacob, not to angel or archangel, but only unto God. It may be a challenge sufficient unto them all( said that all-sufficient 
My LORD of LONDON vpon jonas Lect. 16.  Lecturer, now a worthy Bishop of our Church) that in so many Prayers of both ancient and righteous Patriarkes, Prophets, Iudges, Kings, registered in the book of God, and in an Hundred and Fifty psalms, an hundred whereof at least are Prayers& Supplications, and in all the devout requests that the Apostles of Christ and other his Disciples sent into heaven,( if they take the pen of a writer, and note from the beginning of Genesis to the end of the Revelation) they cannot find one directed to Cherub or Seraphim, Gabriel, or Raphael, Abraham, or Moses, or John Baptist after his death, or any other Creature in heaven or earth, save only to the Lord or his anointed.  
16 The greater wrong our Adversaries do,& the more blasphemous they are against that LORD, and against his anointed, that haue suffered a Psalter to go forth in imitation of this, and haue name it 
Imprinted by John Cawood An D. 1555. Vid. Act and Mon. Edit. 4. a p. 1598.  our LADIES PSALTER. And how our Ladies Psalter? Was it trow you their meaning that the Blessed Virgin made that Psalter, as david made this? No; but see their Blasphemy, see, and admire. They haue in every psalm, nay almost in every Verse changed the Name of the LORD,& placed instead thereof the name of Lady, every Prayer to the Lord therein, they haue made it a prayer to our Lady, every Praise and thanksgiving in it, they haue attributed it to our Lady. Which had they done only in former times when all was overwhelmed with that egyptian darkness of Rome, I had held my Tongue, as 
Esther. 7.4.  speaks, Q. Esther, although the enemy could not haue countervailed the King of Kings this damage, but now in this sunshine of the gospel that they should 
Psalterium mary Ingolstad. recusum Ao 1593. Vid. Acta Colloq. Swalbacens. Collat. 3. p. 33.  Reprint such a book, and set it to sale among their Followers to be said by them day by day with Beatus Vir qui intelligit Nomen tuum Maria Virgo &c. Blessed is the Man which understandeth thy Name O Virgin Mary, &c. alluding to the First psalm; And Quare fremuerunt Inimici nostri& adversum nos meditati sunt inania? Protegat nos Dextra tua matter Dei, &c. Why do our Enemies fret& imagine vain things against us? Let thy right hand defend us O Mother of God, &c. alluding to the Second; And, Domina quid multiplicati sunt qui tribulant me &c. Why are they so many, O Lady, that trouble me, &c. alluding to the Third; And, Cum invocarem exaudisti me Domina, &c. When I called to thee thou heardest me, O Lady, &c. alluding to the Fourth; And, Verba mea auribus percipe Domina, &c. hear my words O Lady, &c. alluding to the Fift; And, Domina ne in furore Dei sinas corripi me, neque in ira eius judicari, &c. O Lady, let me not be rebuked in Gods indignation, nether be chastened in his displeasure, &c. alluding to the sixth; And, Domina mea in te speravi, &c. O my Lady, in thee do I put my trust, &c. alluding to the seventh; And, Confitebor tibi Domina in toto cord meo, &c. J will give thanks to thee, O Lady, with my whole heart, &c. alluding to the Eight, and so along to the Hundred and Fifty psalm( for so long the Chymes go) that is too too abominable even to be red, but to be practised, in this sort, what is Idolatry, if not this? What is Blasphemy, if this be not? Is this the fruit of the Apostles Doctrine, that wee are fully complete in 
Rom. 12.5. Ephes. 3.19. Colon. 1.19  Christ? Is this the Dignity, Glory, Authority, Reverence, and Service that is in this kind onely done unto the Lord? Is this the meaning of their Hyperdalîa, which, they say, they only give her, namely to ask of her to save our souls; to give us Peace; to grant Grace; to comfort the Desperate; to loof our Captivity; to release our sins; to deliver us from satan; to Bring us to heaven; all which they do in those psalms, and greater Benefits then which; we cannot ask at Gods hands? Is not this Latrîa in the highest degree, which sometimes in their better mood they will afford forsooth to God onely, onely to God? I know they father this book on their seraphical doctor 
Bonavent. Tom. 6. p. 478.  Bonaventure, and in Bonaventures Works haue they now Printed it, in as faire a Character as faire may bee, but I am of their opinion that verily think Bonaventure is wronged therein, and that he was so far from making such a desperate adventure as this, as that he hath in those Works that are undoubtedly his, divers Passages to the contrary. For farther satisfaction in this point, I refer thee to that which 
Pezel. Refut. Catech. jesuit. p. 105. Edit. Ao D. 1599.  Pezelius hath said hereof. In the mean time for we are now in an Argument concerning our Ladies Psalter, let me acquaint thee with a Story which I haue red in sir Thomas Moore, and so much the rather, for it is 
Sr. Th. Moores works in English, printed in Folio. 1557. His Works in Lat.& in 8o printed at Basil, 1563. and His Works in latin, and in Folio printed at louvain. 1566.  neither in his English works printed at home, nor in his latin Printed abroad, either at Basil, or at louvain. And I am persuaded omitted of purpose by the Louanists in their Edition, who, had it made against us but half so much as it doth against themselves, they would haue found out the Copy, and haue printed it well enough. The Story is this.  
17. There was 
An old printed book, whose Title is, Epistolae aliquot Eruditorum, nunquam antehac excusae, wherein are contained Eight Epistles. The last of all, which is an Epistle of sir Thomas Moores, to a certain monk vnnamed, is the Epistle here quoted, and borrowed of my worthy Friend, Mr Henry jackson, Fellow of Corpus Christi college in Oxford. Which Epistle, as they haue left out: so haue they left out an other in the louvain Edition, of sir Thomas Moores, to Martinus Dorpius, in defence of Erasmus his Mori●, but that as hap is, is in the basil Edition, beginning p. 365. and reacheth to p. 454.  saith he, at coventry a friar of the number of those Franciscans, which were not as yet reformed to the Rule of S. Francis. This Man preached in the City, in the Suburbs, in the towns& Villages thereabouts, that 
Quicunque Psalterium Beatae Virginis oraret quotidiè, nunquam posse da●●ari.  He that should pray the whole Psalter of the Blessed Virgin quiter over every Day, could never be damned. This was no sooner delivered, but it was as easily heard, and as readily believed, for that it shewed so easy a way to heaven. The Pastor of that Place, an honest, and learned man, though for his own part he knew well enough, that it was but foolishly spoken, yet he dissembled while, supposing that no harm would ensue thereupon, and that the People, the more addicted they were to the worship of the Blessed Virgin, the more Religious they would bee. Howbeit 
At ubi tandem recogn●scens Ovile, depreh●ndit ea Scabi● vehementer infectum Gregem, pessimum quemque in illo Psalterio maximè Religiosum esse.  afterwards overlooking his Sheepfold,& finding his flock so tainted with that sore, that the very worst in all his Parish, were most addicted to that Psalter vpon no other mind& purpose, then to dare to do any thing, and that there was no doubt at all, but they should haue heaven, which so grave an Author as the friar, fallen as it were from heaven unto them, so faithfully promised, then at length he began to admonish his People, that they should not trust too much to the saying of that Psalter, though say it they should no less then Ten times a Day. certainly that they did well, who said it well over, so that they said it not vpon that Confidence, wherewithal others had now begun, otherwise much better it was to omit those Prayers altogether, so they would omit those Crimes to, which under the Patronage of those Prayers they did so confidently commit. This when once he had spoken to them out of the Pulpit, strange it was how waspish they were, they challenge him for his Words, they hiss at him, they drive him out of their Company, and defame him as an Enemy to the Virgin Mary. The friar an other Day up to the Pulpit with all speed, and to vex Mr person the more, begins with this theme, 
Dignare me laudare te Virgo sacrata, da mihi virtutem contra Hostes tuos.  Vouchsafe me, O sacred Virgin, to sound forth thy Praise, afford me power against thy Adversaries. For they say, a certain Scot did use the self same theme, being to dispute at Paris of the VIRGINS Immaculate Conception, 
Qui Luteciam in momento delatum periclitante scilicet alioqui beata virgin, milli● Passuum plusquam trecanta menti●●tur.  who they say( with lie& all) was brought in a Moment to Paris, more then 300 Miles, the Blessed Virgin otherwise in great extremity of danger. But what need many Words, the Short, and the Long was this, the friar easily persuaded those that were willing enough to beleeue, that their Pastor was a fool, yea and a Wicked Man to. Now while all was in this hurly burly, it so fell out, that myself, saith sir Thomas, had occasion to go to coventry, to see a Sister of mine there. I scarce was alighted from my Horse, but to me the Question was presently proposed, Whether he that said over the Blessed Virgins Psalter every Day, could possibly bee damned. I fell a laughing at a Question so ridiculous, but presently was J  told, that it was no laughing matter, for there was in town a most holy friar, and one most learned to, that had preached that such an one could not be damned. I contemned the whole Matter, as little appertaining unto me, whether so, or so. I was presently invited to Supper, I promised, and went. No sooner was I there, but who should come in, but the old friar, scantly able to go for Age, 
Ecce intrat Frater senex, Silicernium, gravis. Puer à tergo sequitur cum codicibus.  a Boy behind him, loaden with books. I eftsoons perceived, that now I was to look about me. down we sate, and least any time should be lost, my Friend that had invited me, presently proposeth the foresaid Question, the friar makes answer, as before he had preached. I was silent, for willingly I keep myself out of all such strouglings as are odious, and unfruitful. At length they asked what my Opinion was; and then when in good Manners I could bee silent no longer, I answered what I thought, but in very few Words, and somewhat carelessly. Here the friar began a fresh, and with a long premeditated Speech, which might haue served for Two Sermons at the least, barked,& brawled all Supper-time. 
Summa Rationum tota pendebat à Miraculu, quorum nobis effutiebat iam è Mariali malta, tum quadam ex aliis e●usdem for●e Libellus.  The Summa totalis of his Reasons depended vpon the Miracles which he brought us out of his Mary-Booke, and some other Miracles out of some other books, which he willed to be brought to the Table, to give the greater authority to his Speeches. When at length he had made an end, I modestly began to answer: First, that in all that long process he had said just nothing, whereby such might be persuaded, if any happily were present, that would not admit of those Miracles, and that might very well bee, and their Faith in Christ firm enough. Which Miracles besides, had they been most undoubtedly true, yet to prove the Matter in Question, they had no force, nor strength at all. For though you may easily find a Prince, that at the entreaties of his Mother, may sometimes forgive his Enemies some what: so there is no Prince again so foolish, that will make a Law, promising impunity to traitors, that shall perform some certain Offices to his Mother, thereby to make them the more audacious against himself. Many 
Multis ultro citroque dictis effeci tandem, vt ille tolleretur laudibus, ipse pro Stulto riderer.  words spent to& fro, at length it came to this pass, that the friar was mightily extolled, and myself laughed at for a fool. Nay, the Matter came to that pass, by the depraved Disposition of Men, that under the colour of Piety, favoured their own Faults, that that Opinion could hardly bee repressed, though the Bishop himself of that City used all the means he possibly could.  
18. I should here tell you of an other Psalter, that which our Adversaries name IESVS PSALTER, for that they haue to, and all because forsooth the Name of Iesus is so often therein. But leaving our Ladies Psalter, and Iesus Psalter, whereof 
See my L. of CANTER. on jonas, Lect. 18.§. 5.  Others more copiously, I come to the true Psalter indeed, DAVIDS PSALTER, or DAVIDS psalms, having that of 
Hieron. Apol. advers. Joui●.  S. jerom continually in mine Eye,  COMMENTATORIS officium est, non quid ipse velit: said quid sentiat ille quem interpretatur exponere. Alioqui si contraria dixerit: non tam INTERPRES erit, quàm ADVERSARIVS eius, quem nititur explanare.  

PSAL. I. Beatus Vir.  
1 BLessed is the man that hath not walked in the Counsel of the ungodly, nor stand in the way of sinners, and hath not sit in the seat of the scornful.  
2 But his delight is in the Law of the Lord: and in his Law will he exercise himself day and night.  
3 And he shall be like a three planted by the water side that will bring forth his fruit in due season.  
4 His leaf also shall not whither: and look whatsoever he doth it shall prosper.  
5 As for the ungodly it is not so with them: but they are like the Chaff, which the wind scattereth away from the face of the earth.  
6 Therefore the ungodly shall not be able to stand in the iudgement: neither the Sinners in the Congregation of the Righteous.  
7 But the Lord knoweth the way of the Righteous: and the way of the ungodly shall perish.  
THE ANALYSIS.  
THis First and foremost psalm, be it but an Introduction to the rest, as some will haue it; or a psalm itself, and one of the rest, as all in a manner are of opinion, certain it is, that as it yields us good Instruction, so was it framed to that purpose. In the which the Psalmist endeavouring to describe the Felicity of the Godly, he both prôposeth unto us, and ôpposeth between themselves, the Godly, and the Wicked. Concerning the Godly he declares unto us their Condition,& their Reward. Their Condition, in that abhorring Impiety, as it is in the First Verse, they follow religious courses, as it is in the Second: Their Reward, in that they participate of the manifold Blessings of God, as the same Blessings are intimated to us in the Third, and Fourth Verses. Concerning the Wicked he proclaymes unto us both their State,& their End. their State in the Fift Verse, their End, in the sixth, which State, and End of theirs to be most miserable, he proveth from the Day of Iudgement, and that in the seventh and last Verse.  
And thus much briefly of the 
Concerning this Analysis, as also all the rest, they are for the most part taken out of Huldericus Herlinus his Analises Synopticae printed 1603.  Analysis, or Resolution of the whole psalm into those several Parts, whereof it doth consist. Come we now to the word● themselves verse by verse, and let us rub them as S. Austen 
Aug. de Verb. Dom. Ser. 14.  speaks, like ears of corn in our hand, Vt ad latentia grana perveniamus, that so we may come to the wheat that lies hide in those words, as it were in the husk.  
VErs. 1. Blessed is the Man that hath not walked in the counsel of the ungodly, nor stand in the way of Sinners, and hath not sit in the seat of the scornful.] It was Pindarus his 
{αβγδ}. pinned. Od. 6.  observation, that in beginning any work, the Forefront thereof should bee made glittering and glorious. And I may truly say of this First psalm whether we respect the psalm in general, or the very first word of it in particular, it is most glittering, most glorious. Blessed is the Man! Quàm aptum, quàm opportunum principium, 
Ambros. in hunc. Psal.  saith St Ambrose, how meet and convenient a beginning. For as they, saith he, that take vpon them to exhibit Games, are wont to propose a Reward, and the Excellency of a crown, that they which come to the Games may strive the more earnestly to obtain the same, so our Lord Iesus Christ hath proposed the Glory of an heavenly kingdom, the benefit of perpetual Rest, the blessedness of eternal Life to the best endeavours of men. And as a general, saith he, going to warfare, promiseth a donative to the soldier, and Promotions to his Captaines, Vt spes commodi furetur laborem,& motum abscondat periculi: that the hope of gain may both steal away their labour from them, and hid and conceal the fear of any danger that may betid them: so david as the Herald of that great general, exhorteth the Souldiers, calls the Combatants to the Lists, and proposeth the Reward in these words, Blessed is the Man which hath not walked in the Counsel of the ungodly. A Pramio coepit, vt pondus futuri certaminis eleuaret. He begins with the Reward to make the burden of that which they should afterwards endure the lighter. He proposeth the wages that every man leaping over in his heart the troubles and vexations of these present worldly affairs, should contend with most speedy desire to the happiness of things to come. Blessed, saith he, is the Man: and what could more be given to Man then which nothing greater by the Apostle himself could be given unto God. For God is called by the 
1. Tim. 6.15.  Apostle the Blessed, and only potentat●, and King of Kings, and Lord of Lords; Bea●itudinis tamen non supergreditur potestatem, and yet for all that, God goes not beyond the pre-eminence of blessedness. Now this word BLESSED as it is the first word, and auspicious beginning of this First psalm, so is it likewise of Fine more which begin with the self same word, as, 
Ps. 32.1.  BLESSED is he whose unrighteousness is forgiven, and whose sin is covered. 
Ps. 41.1.  BLESSED is be th●● considereth the poor and needy. 
Ps. 112.1.  BLESSED is the man that feareth the Lord. 
Ps. 119.1.  BLESSED are those that are undefiled in the way, and walk in the Law of the Lord. 
1 Ps. 128.1.  BLESSED are all they that fear the Lord, and walk in his ways. But whereas in the English, the word BLESSED is still an adjective, in the Hebrew both here in this psalm, as also in the rest, it is always, A●HKE, Blessings, or Beatitudes, not only a substantive and in the Abstract, but also in the plural number.  
First for the Abstract, it sheweth that they are Blessings substantial, subsisting by themselves, and that it is much more significant so to speak, then to call a Man Blessed by the adjective onely. 
So the Poet, Non vitiosus homo es Zoile said vitium. Martiall. l. 11. Epig. 93.  Like as the Apostle speaking of our Saviour, and us, useth the Abstract, not the Concrete, the substantive, not the adjective; in both: 
2. Cor. 5.21.  He hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. He saith not sinful, or Righteous; but sin, and righteousness.  
The plural sheweth an heap of Blessings that betide such a man, not as Esaw 
Gen. 27.38.  said to Isaac, Hast thou but one blessing my Father? No: but as Leah in an other case, A troupe 
Gen. 30.11.  saith she, cometh, and she called his name, Gad. For what is blessedness indeed, but a troupe or company of Blessings, intimated by the 
1 Cor. 2.9.  Apostle in his first Epistle to the Corinthians, and specified by 
Deut 2.3.  Moses in his Book of Deuteronomy. Some make it to consist of the Goods of the Body, the Goods of the mind, and of external and outward Goods, but our saviour flies a far higher pitch. For, beginning his Sermon on the Mount with 
Mat. 5.3,  Blessed are the pure in spirit, for theirs is the kingdom of heaven; he addeth thereunto, Blessed are they that mourn, for they shall be comforted; Blessed are the meek, for they shall inherit the earth; Blessed are they that do hunger and thirst after righteousness, for they shall be filled: Blessed are the merciful, for they shall obtain mercy; Blessed are the pure in heart, for they shall see God: Blessed are the Peacemakers, for they shall be called the Children of God; and lastly, to show that where blessedness ends, there it doth as it were begin again, Blessed are they faith he, that are persequuted for righteousness sake, for theirs is the kingdom of heaven: so that à primo ad ultimum: there is in this blessedness, first the kingdom of heaven; secondly, all comfort; thirdly, inheriting the earth; fourthly, a filling full, or fully satisfying; fiftly, obtaining mercy; sixthly, a seeing of God; eleventhly, a 
Multi in Imperio Romano sunt, said maiorem Imperii gratiam, qui propiores Imperatori sunt, consequuntur. Ambros. sup. luke. l. 5. c. 13.  nearer tie unto him, as namely to be called the Children of God; rightly and lastly, to begin again, and to haue in propriety and perpetility, the kingdom of heaven. Incrementa Virtutum, Incrementa Praemiorum: the augmentation of virtues, 
Ambros. Ib.  saith St Ambrose, is the augmentation of Rewards, Plus est enim Des esse Filium, quàm possidere terram,& consolationem mereri. For more it is to be the Child of God, then to possess the earth, and to be comforted.  
But what? is Man only? is not Woman blessed to? Yes doubtless; for the word Man includeth both. hoins appellatione tam foeminam quam masculum contineri non dubitatur. There is no doubt 
De Verb. significat. nu. 152.  saith the civil Law, but this word Homo compriseth the Female, as well as the Male; and, Viris& Multeribus commune nomen Homo. Homo 
Clem. Alex. 〈…〉. 4.  saith Clemens Alexandrinus, is a common Name to Men and Women both. And if so be reply be made, that the word in the vulgar is not Homo, but Vir, and in the greek, not {αβγδ}, but {αβγδ},( about which two greek words was 
Vid. Act.& Mon. edit. 4. p. 1456. col. 2.  once no small ado, concerning Women● receiving the Communion.) Saint Am●rose 
Ambros. in hunc Ps.  replies again, that by the word Vir, 2 Woman may be understood to, In Homine signatur vterque in Viro soxus exprimitur. said quemadmodum cum Homo dicitur, vterque comprehend●euro ●a cum Vir nominatur,& mulier cuius Virille, fit, intolligit●●. And going on in the same place; Besides that their Nature being one saith he, their operations must not be severed, and whose work is equ●●●, their reward must be equal to. Like to this 
Bas. in hunc Ps.  hath St Basil, The Creation of Man and W●●●n were both alike, therefore their wages and hire must be both alike to.  
Man and Woman then being both of them capable of blessedness, you will happily demand what Man? what Woman? The word Man is here indefinite, and signifieth not this, or that Man, this, or that Woman in particular, but any, or every Man, any, or every Woman, as the Indefinite signifieth generally throughout the Scripture. And therefore that saying of Moses, 
Deut. 27.26.  Cursed is h●( or, cursed is the Man) that confirmeth not all the words of this Law to do them: the Apostle Saint Paul expounding that place, Cursed is every one 
Gal. 3.10.  saith he, that continueth not in all things which are written in the book of the Law to do them. Now what Men, and what Women thus are blessed, wee shall see by and by, in the mean time let us consider why the time present is here used, seeing blessedness is to bee hereafter, and yet the Prophet here saith, Blessed is the Man.  
It is an undoubted truth, there is no Felicity in this World; he that thinks of a Worldly happiness, errs as far as the World is wide. In the World 
joh. 16.33.  saith our saviour, ye shall haue tribulation, and yet to sweeten those words again, Be of good cheer, saith he, I haue overcome the World. Non armatomilita, said i●risa cruce, not by means of men at arms 
Aug. in Psal. 62.  saith St Austen, but by means of my cross that was scorned at by men at arms; and as himself lead the way in this case, so must every one of his, endeavour to follow him. Now for every one in this his following, is assured that at the length, it shall be happy with him hereafter, being a member of that Body, whose Head Christ Iesus hath passed the waves of this world; hence it is that his blessedness being thus begun in this World, he is styled already Blessed, for he tends to that blessedness hereafter. Like as the Apostle St Paul, Our conversation is in heaven 
Philip. 3.20.  saith he, when yet the Apostle, and his Philippians were still vpon earth. Indeed we haue here the Pledge of happiness, or rather the Earnest thereof. For as 
Aug. de Verb. Apost, ser. 13.  St Austen very wittily, When a thing is restored, the Pledge is taken away, but the Earnest is part of the bargain, which shall never be taken away: so is it in this case, Nescit naufragia, qui semperin porru tranquillitaris est. Come what come can, he cannot make shipwreck 
Ambros. de jacob,& vita beata c. 6.  saith St Ambrose, that is always in a quiet harbour, the same in effect that our saviour 
Mat. 7.25.  saith of the wise Man that built his house vpon a Rock. But now let us see what Men, and what Women are thus Blessed, or rather what Man, or what Woman: That hath not walked in the Counsel of the ungodly, nor stand in the way of Sinners: and hath not sit in the seat of the scornful.  
First for the word Stand used here in the Praeterperfect tense, as also in the Praeterpluperfect in an other psalm, where it is 
Ps. 106.23.  said, He would haue destroyed them had not Moses his chosen stand before him in the gap, whereas we in these dayes would haue said stood in both places, I cannot but think that it is the phrase of speaking in some of our Shires here in England, in regard that Mr Fox also a modern wrighter to speak of, doth so use the word. Speaking of B. gardener, Such a platform 
Act.& Mon, p. 1787. col. 2.  saith he, to build his Popery vpon, as he thought should haue stand for ever, and a day. I once thought it to be the old English, for that old Heywood so 
Heywood Epig. vpon Proverb. Epig. 67. New broom sweepeth clean, which is thus understand: New broom sweepeth clean in the clean sweepers hand.  useth it, in one of his Epigrams, though it be in the Present tense passive that he so useth it, and in the word understand; but having seen in our great Library an old Manuscript of the psalms in English, that useth the word Stood, I was contented to stand no longer in that opinion. But from Words let us come to Matter.  
There is in these words a threefold Gradation, or as it were three Degrees. First of Persons; Secondly of Actions; Thirdly of the Objects of those Actions. The three Degrees of Persons, are the ungodly, Sinners, and scornful; the three Degrees of Actions, are Walking, Standing, and Sitting; the three Degrees of Objects, are Counsel, Way, and Seat. By the Persons are implyed all the wicked whôsoeuer; by the Actions all correspondence with them whâtsoeuer; by the objects, all iniquity& impiety committed, hôwsoeuer. Concerning the Persons, no man at first dash in the superlative degree of being wicked. Nemo repentè fuit turpissimus 
juvenal. Sat. 2.  saith the Poet, no man in a trice as bad as bad may be. even good Emperors, as the Emperor trajan 
Procul differre cunctos Principes Neronis quinquennio. Sex. Aurel. Vict. de Caesar. in Neron.  observed, came far short of Nero●s first five yeeres, and he who when Offenders were to be condemned, wished so solemnly that he could not a 
Senec. de Clem. l. 2. c. 1.  letter on the book, how shamefully did he afterwards murder his own Mother. But we need not go to Rome for most abominable Persons, our own Nation will afford us store enough. And because some Popish catholic may here be prying, to see what I will say, hoping for somewhat against oûr Religion, I will relate unto him a Story which Sir Thomas Moore hath avowched, and is of his own setting forth, though it be not in his printed Works, verily 
Sir Thomas Moore in the book alleged before in the Epistle to the Reader, Epistolae aliquot Eruditorum. p. N. 3.  saith he, I know one by the institution of his life, a Religious person, and of that kind of the Religious, that is accounted at this day, and truly so accounted, as I beleeue, the most Religious of all the other Orders. He not being now a novice, but having spent many yeeres in Religious observances, as they call them, came at length to that Promotion, that he became the Prior of the Monastery, yet more neglecting the Precepts of God, then Monastical rites,& Ceremonies, he fell from 'vice to 'vice,& came at length so far, that he purposed in his mind Scelus omnium atrocissimum,& supra quàm credi posset execrandum, a most outrageous villainy, and much more execrable then can be believed, and not a simplo villainy nether, but such as was fraught with many besides, as one that had fully determined to add Sacrilege to Slaughter& Parricide. Who when he saw himself not able alone to perpetrate so many wicked Acts, he got him certain Ruffians to be his Followers. They committed the most villainous dead, and the most outrageous that ever I saw. Being taken they are cast in prison. And yet am I not purposed to reveal the thing itself, and I abstain from telling their names, least some old envy sheuld be renewed against that harmless Order. But to come to the point whereupon I began this Story, I myself did hear of those wicked Ruffians, that when they came to the Chamber of that holy Prio● of theirs, they never consulted about any wickedness, until being brought into his private Oratory, they said as the manner is, the have Mary on their knees, and when that was said, and done, then presently did they rise, and went about their villainy. Thus far sir Thomas Moore, and thus much of the Persons.  
Concerning the Actions they are three Degrees too, and therefore Arnobius: Our Consent, 
Ambros. in hunc Ps.  saith he, shall be happy, if so be it walk not; or if it walk, it stand not; or if it stand, it sit not; that is, persist not in the Seat of the Scornful. Quanto examine, Scripturae divinae verba ponuntur. With how great heed, 
Ambros. in hunc Ps.  saith St Ambrose, are the words of holy Scripture set down unto vs. For because we are all of us in sin, the Scripture here exacteth not that which is above our Nature, that we sin not at all, for an Infant of a day old is not without sin, but it requireth that we abide not in sin as it were in a daily Station. And this it is that here is meant by Walking, Standing, and Sitting, though Standing be more then Walking, and Sitting more then Standing. The Hebrew style& manner of discurse as the 
douai Bible in hunc Ps.  Rhemists observe, differing here from other Nations, in mentioning first the less evil, and the greatest last. Whereas we would say in the contrary order, He is happy that hath not Sit, that is, hath not settled himself in wickedness, nor finally persisted obstinate: more happy that hath not Stood, that is, any notable time continued in sin: and most happy that hath not Walked, that is, not given any consent at all to evil suggestions.  
So likewise concerning the objects: First of all there is counsel, and that is one degree unto wickedness; then is there the Way of the Wicked, that's another; then is there the Seat of wickedness, and when men are once settled there, then are they top and top gallant. They are then as 
jer 48.11.  Moab was, settled on his lees; then do they do as 
1. King. 21.20.  Ahab did, sell themselves to work evil; then do they phrase it in 
joh, 19 10.  Pilates voice, Speakest thou not unto me! knowest thou not that I haue power to crucify thee, and haue power to release thee! Rugitus saeuit Leonis, tument colla serpentis: It was the roaring of a lion, 
Aug. Hom. 35.  saith St Austen, and the throat of the Serpent began to swell. Such Walkers as here are spoken of, were they of whom the Apostle writes in his Epistle to the Philippians,& he wrote it with tears in his eyes, 
Phil. 3.18.  Many walk of whom I haue  told you often,& now tell you even weeping, that they are the enemies of the cross of Christ; Such standards were they who stood with Corah and his Complices, and withstood Moses, as we red in the 
Nom. 16.27.  book of numbers; In a word such Scorners also were they, who when good king Ezechias had abolished idolatry, and made a Reformation, and sent posts to certain Cities to call the People to serve the Lord, they laughed his posts to scorn, as wee red in the 
2. Chron. 30.10.  book of Chronicles. And in this case it will not be amiss to join the New Testament, and the Old together, and so shall we see the true nature of scorning what it is. For that which Moses delivereth in the Old, how Sarah saw the son of Hagar the Egyptian which she had born unto Abraham 
Gen 21.9.  Mocking: the Apostle St Paul in the New doth deliver it as a Persequution. As then, 
Gal. 4.29.  saith he, he that was born after the flesh, persecuted him that was born after the spirit, even so it is now. And it is so now indeed, Mali persequuntur Bonos, si non ferro& lapidibus, certè vita atque moribus: The Bad do persecute the Good, 
Aug. de Verb. Apost. Ser. 24.& Hom. 10.  saith S. Austen, though not by dint of sword& stoning them, yet by their lewd living, and by their behaviour towards them. And again in another place, 
Aug. in Ps. 127.  Christians are not in these daies free from Persecution, because the devil sets not vpon them by means of persecuting Tyrants, do but begin to led a godly life, and thou shalt easily find that all that will live godly in Christ Iesus, shall suffer Persecution. So Saint Chrysostome, Quid ais? Non adest Martyrij tempus? To one that should say, It is not now the time of martyrdom, but if it were, then would he do, I mary would he( like as many Protestants say now adays) What saist thou, 
Chrys. in 2. ad Cor. c. 1. Hom. 1.  saith S. Chrysostome, is it not now a time of martyrdom? Nay that time is never absent, but is always before our eyes, did we but open our eyes to see it, and he proves it there in that place by the Example of job.  
I should here end this First Verse, but that in all good congruity, somewhat would be said to Beyerlincke, who 
Laurent. Beyerlinck Tract. Synod c. 12. p. 139.& p. 144.  misapplyeth so much this parcel of Scripture concerning the Seat of the scornful, to that sacred Synod held at Dort, for the composing of Controversies about the Arminians, who might haue reserved that term, Cathedram pestilentiae, The chair of Pestilence 
Vid. jewels Defence of the Apol. Part 6. c. 6. Divis. 3. p. 676.  for Petrus Asotus, and Hosius, and Harding, of his own side, that said so blasphemously, that The sentence of death pronounced in council against our Saviour Christ Iesus, was just, and true, to whom he might haue joined also the Author of that marginal note vpon the 
Dist. 13. Item in margin.  Decrees, judaei mortaliter peccassent, nisi Christum crucifixissent: The jews had committed mortal sin, had they not crucified Christ Iesus. As for those Reverend Men at Dort, not one of them but might say as 
Tull. Phil ip. 2  Tully in another case, In huius me Consilij societatem, tanquam in equum Troianum includi cum Principibus non recuso. But I haue been too long vpon this first Verse, and yet before wee part from it, let me briefly tell you two Stories concerning the word BLESSED.  
T●e First is this. When Petilian the Donatist( like Beyerlinck) had all●aged this psalm against the Orthodox Christians: St Austen answering for them, Who cannot discern, 
Aug. cont. lit. Petil. l. 2. c. 46.  saith he, in the Scriptures between these two kinds of men, the Good and the Bad, but you Cursed as you are, Paleae crimina etiam Frumentis obijcitis the faults of the Chaff you object to the corn itself,& being yourselves the only chaff, you make your boast that you are the onely corn. Well, I advice you to red this first psalm in greek, so shall you not dare to object as a crime to the whole world, that it taketh the part of Macarius. For thereby you may happily understand what Macarius that is, that hath a part in all the Saints, who throughout all Nations are blessed in Abrahams seed. For that which is written in latin, Beatus Vit, in the greek it is, {αβγδ}. Now that MACARIVS who displeaseth you so much, if so be he were a bad man, he is not in this lot, nor is he any hindrance thereunto. But if he were a good man let him try his own work, that so he may haue the praise in himself, and not in another.  
The other is this. When one of the Priests in Constantines time, had 
Euseb. de Vit. Const. l. 4. c. 48. Graecè. p. 154.  called him Happy to his face, as one in this life that was full worthy to haue the government of all the World,& to reign afterwards with Christ: Constantine was ill pleased with the hearing heareof, and willed him never to use any such speech any more, but rather to pray to God, that both in this life,& in the next, he might be thought worthy to be but a Servant of God: who yet afterwards when he was baptized: 
Euscb. Jb. c. 63. Graece. p. 155. b.  {αβγδ}. Now of a truth, saith he, I know myself to be BLESSED, and that I am counted worthy to enjoy hereafter everlasting life,& that I am made partaker of heavenly light.  
Vers. 2. But his delight is in the Law of the Lord, and in his Law will he exercise himself day& night.] Nobis initium bonorum, abstinentia peccatorum est. To us, 
Ambros. in hunc. Ps.  saith S. Ambrose, the beginning of good things, is an abstinence from sins, and therefore we red, 
Ps. 37.27.  Flee from evil, and do the thing that is good. The Prophet in the former verse hath taught us to flee the evil, but because that is not sufficient, he teacheth us now a new Lesson, namely to do the thing that is good. That is, to delight in the Law of the Lord, and to exercise ourselves therein.  
First for the Law of the Lord. The latin word Lex which signifieth the Law, is 
Vid. ursin. Catech. Angl. edit. 1611. p. 886.  derived from Lego, which hath two significations, namely to red, and publish, or else to choose. With the former derivation agreeth the Hebrew word Thorah, with the later {αβγδ} the greek. In the Hebrew the Law is called Thorah, Doctrine, because laws are published unto all, that every one may learn them. The greek {αβγδ}, cometh from a Wotd that signifieth to divide and distribute, and therefore the Law is so called, because it distributeth unto every one proper charges and functions. Now the Law as it is sometimes taken in holy Scripture for the whole Old Testament in general: so sometimes again for the books of Moses only, as here in this place. Moses wrote five in all, which were therefore called the LAW, for as much as all the laws that belonged to the Iewes, moral, ceremonial, and judicial, were comprised in those books. The moral Law is a Doctrine, agreeing with the eternal wisdom, and Iustice of God, discerning things honest and dishonest, known by nature, and engendered in reasonable Creatures at the Creation, binding all the reasonable Creatures to perfect obedience, both internal and external, promising the favour of God, and everlasting Life to those which perform perfect Obedience, and denouncing the wrath of God, and everlasting pains and Punishments unto them, who are not perfectly correspondent thereunto. The ceremonial were laws derived from God by Moses, concerning Ceremonies, that is, external solemn Actions and Gestures, which in the public Worship of God, were to be performed, binding the Iewes until the coming of the messiah: that they should distinguish that People and the Church from others, and should be signs, Symbols, Types, or shadows of spiritual Things to be fulfilled in the New Testament by Christ. The judicial, were laws concerning the civil Order, or civil Government, or maintenance of external Discipline among the Iewes, according to the tenor of both Tables of the Decalogue, that is, of the Order and Offices of Magistrates, of Iudgment, Punishments, Contracts, and of the distinguishing& bounding of Dominions, delivered from God by Moses, for the settling and preserving of the Iewes Commonwealth. And these are that Law here intimated by the Prophet, and whereof he speaks so much in his 119. psalm. It is the longest and largest psalm in all the book, consisting of 176. Verses, and not one of all those Verses( on● only 
There are in the English five more, the 84. the 121, the 132, the 149, and the 156. but in the latin they haue one of these Words, according to the latin.  excepted, namely the 122) but makes mention of this Law, or by that very name, or by the name of Testimonies, Way, or ways, Word, or Words, Commandements, Statutes, judgements, Ceremonies, righteousness, or truth. In these laws it should seem the Iewes were so perfect, that Iosephus speaking of them: every one 
joseph. cont. Appian. l. 2.  saith he, of our Nation, being demanded of our laws, can answer as readily as he can tell his own Name. For every one of us learning them as it were, so soon, as we come to the use of Reason, we haue them as it were written, and printed in our mindes, and by this means offend we much more seldom, and when we offend, we are sure to be punished,  
Secondly, where it is said, His delight is in the Law, it may very well be taken for continual Reading the same Law. Orationi Lectio, Lectioni succedat Oratio: Let her pray, and red, 
Hieron. ad Lect. de Instit. Filia.  saith St jerom, red, and pray: writing to a Gent●ewoman, concerning the bringing up of her Daughter. And writing to an other, Let the book of sacred Scriptures 
Hieron. ad Rust Monach.  saith he, be never out of thy hands, or from thine eyes. Difeatur Psalterium ad ●erbum. As for the Book of psalms, get that in thy memory word by word. For such is our Nature 
Aug. Quaest. mixtim qu. 120.  saith St Austen, as that it becomes dull and heavy, if we accustom not ourselves to reading. For as Iron if it be not used, gathereth rust, so the soul unless it be frequent in reading divine Scriptures, is surrounded with sin, as it were with rust.  
Thirdly after Reading he meditates thereupon, and therefore is it here added, And in his Law will he exercise himself day, and night.] Excellent things they are, that are spoken of Meditation, and it is strange what in this case Authors report even of Bruit Beasts. This 
Plin. Nat. Hist. l. 8. c. 3.  saith Pliny, is known for certain, that on a time there was an Elephant, not of so good capacity as his Fellowes to take out his Lessons,& to learn that which was taught him. whereupon being oftentimes beaten for that blockishness of his, was found studying and cunning those feats in the night, which he had been learning the day before. The same 
Plin. l. 10. c. 42.  Pliny tells us the like of pies, and stars,& Nightingales: and 
Plutarch. de Solert. Animal.  Plutarch tells of a pie, that to learn certain Tunes which shee heard Minstrels play, waxed dumb many dayes after. At length vpon the sudden, she broke forth into the same Tunes which those Minstrels had played before, to the astonishment of all that heard her, and thought she would never haue sung again. But to return unto my purpose.  
Meditation is that in the Old Law which was signified by Chewing the Cud. For as there the Swine was 
Levit. 11.7.  unclean to the Israelites, because it chewed not the Cud, howsoever it divided the hoof: so howsoever we red the Word, and divide our times to that purpose, yet unless we Meditate thereupon, and do as the Blessed 
luke. 2.51.  Virgin did, lay it up in our hearts, as in good ground, either the wicked One cometh, and catcheth it away: or Tribulation, or Persecution ariseth, and by and by we are offended; or the care of this World, and the deceitfulness of Riches choke it, and so we become unfruitful. So that Meditation implies a long time, before we come to the Perfection of happiness here spoken of. The very seed-time may teach us that we are not to sow and reap at once. Nay, that which comes up suddenly, hath not only the prejudice of a Proverb against it, the effect of Experience, soon Ripe, soon Rotten, but the prejudice of Experience itself, the cause of that proverb, and that Experience vpon many in the Eyes of every Age. Sunt aliqui quorum fructus quia minus properè, minus prosperè oriuntur. Some there are, 
Bern. Serm. de Sanct. Benedicto.  faith St Bernard, whose fruits, for they ripen too soon, become at length too-too sour: They are like those Figs the Prophet jeremy 
jer. 2.43.  speaks of, The evil, very evil, that cannot be eaten they are so evil. Now as I  told you before from the Poets mouth, Nemo repentè turpissimus, no man in a trice as bad as bad may be; so let me tell you from the mouth of St Bernard, that Nemo repentè 
Bernard. de S. Andr. Ser. 1.  sit summus, no man in a trice as good as good may be. Ascendendo, non volando apprehenditur summitas scala: We come to the top of a Ladder, saith he, by ascending thither step by step, not by flying thither at once; wherefore in such sort let us clyme, and that by the benefit of both these feet, Meditation, and Prayer.  
Thirdly, this Exercise or Meditation, it must be Day and Night, that is, 
Aug. in hunc Ps.  saith St Austen, either continually without intermission; or, Day saith he, that is, in the time of Prosperity: Night, that is, in the time of Adversity. And in very dead at both times admirable is the Benefit that every of us may reap by reading the Holy Scriptures. For if 
Tull. pro Arch. Poet.  Tully could say of Poetry, that it was a Profession for all Ages, Youth, and Old Age: a Profession for all Times, Prosperity, and Adversity: a Profession for all Places, both at home, and Abroad: how much more truly may we say of Gods Holy Scriptures, that they confirm our younger Yeeres, they delight our old Age; they are an Ornament to us in Prosperity, a place of Refuge in Adversity; yielding us Comfort in such Extremities, they afford us Pleasure at home, they no whit hinder us abroad, they watch with us all Night; if we travail, they travail with us, if we husband it in the Country, they will husband it with vs.  
Or if Day and Night be here taken, for Continually without intermission, that is, if Day be taken for Day indeed, and Night for Night indeed, then haue we our Prophets own example, for exercising himself in the Scriptures, both in the Day time, and in the Night. First for the Day, Lord 
Ps. 119.97.  saith he, what love haue I unto thy Law, all the day long is my study in it. Secondly for the Night, 
Verse 55.  I haue thought vpon thy Name O Lord in the night season, and haue kept thy Law. And the Night indeed brings many opportunities of deeper Meditation: Quinetiam in noctibus syncerius cogitamus, we more sincerely in the Nighttime bethink ourselves 
Ambros. de bono Mortis p. 245.  saith S. Ambrose. There are that endeavour to 
Thua nus Hist. l. 16.  prove that studying in the 
Noctem Euphronam dixerunt Graeci à benè intelligendo. Plut. de Curiosit.  Night is not so dangerous to the Body, as many take it to be, but rather healthful for it, which if in profane Studies it be true( for at those they aim) how much more in these, when Healthfulnesse shal be had both of Body and soul.  
And here I cannot but remember that worthy choice which our most worthy 
Sigillum joannis HOWSON Episcopi Oxoniensis.  Diocesan hath made of these Words Diebu●●& Noctibus for his episcopal impreze, which of all places of holy Scripture, seeing he hath made such special choice of, as to haue it always in his Eye, how doth he thereby intimate both what himself doth in this kind, and what by others is to be done, to attain to that happiness which is to be had both in this World, as also in the World to come.  
But what will some say, and is this all to make men BLESSED? Are there no more Ingredients to true happiness then this? To delight in the Law of the Lord, and in that Law to be exercised day and night? Is there nothing required but this? Nothing in effect, forasmuch as in this, all other things are comprised. Like as King Perus 
Plut. de Fort. Alex. Orat. 1.  answered in an other case, who being King Alexanders captive, and asked by the said Alexander how he would he entreated? how, saith he, but as Kings should be. Being asked again, what else besides he would haue done? Nay nothing else, said King Porus, for to be entreated like a King, compriseth all Offices, and all respectiuenes whatsoever. Excellent are the Verses which 
Mart. l. 10. Epig 47.  Martiall hath of a Blessed Life; there is in our English Tongue also a 
My Mind to me a kingdom is, Amongst Mr birds psalms, sonnets,& Songs of sadness and Piety. Song. 14. Printed 1589.  Sonnet to that purpose, but when all comes to all, true Felicity indeed, is that which is delivered by our Prophet here in this place, and whereat our Saviour no doubt did aim, when speaking to the Woman that said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked: Yea rather 
luke. 11.28.  saith he, blessed are they that hear the word of God, and keep it. I but here me thinks some Naaman will reply, 
2 King. 5.12  Are not Abana and Pharphar Riuers of Damascus, better then all the waters of Israel? May I not wash in them, and be clean? So, are not PROFIT, PLEASVRE, and PREFERMENT, the three great Riuers of the World, better then all this Delighting in the Law of the Lord? May I not baske myself in any of those, and so be blessed? Oh no: this jordan must be the river, or thou wilt never haue true happiness. To which purpose let us view every of these in particular.  
First for PROFIT, wherein I comprehend all worldly Wealth whatsoever, I know the World is set vpon it, nothing more.  
Pecunia ingens generis humani Bonum  
cvi nec voluptas Matris, aut blandae potest  
Par esse Prolis, nec sacer meritis Parens.  
Money 
Senec. Epist. l. 21. Ep. 116.  saith Bellerophon, is all in all, and to be preferred before Parents, Wife, or Child. A speech which though perhaps be as odious to us in the hearing, as it was to those that heard him: yet every man now is a Bellerophon in the acting, and St Pauls Words never more true, 
Phil. 2.21.  Omnes quae suae sunt, quaerunt, All seek their own. And yet how little makes Wealth to Mans Felicity! The Emperour Constantine to a covetous Wretch, shewed the same, no man better. I pre thee, 
Euseb. de vita Constant. l. 4. c. 29. 30.  saith he, how long shall we endeavour to fill this bottomless gulf of avarice! Then making vpon the ground, the full breadth of a Man with the 
Per ea adhuc tempora Reges Hastas pro diademate habebant quas Graecè {αβγδ} dixere justin l. 43.  spear he had in his Hand: Hadst thou saith he, all the Wealth of this World in thy coffers at home, yet shalt thou enjoy no more Ground then I haue here allotted thee out, if yet thou enjoy so much.  
Concerning PLEASVRE what difference betwixt the very Bruit Beast and Man, but that Man speaketh, the Beast doth not. And yet, 
Lact. Jnstit. l. 3. c. 8.  saith Lactantius, an ass, a Dog, a Swine, had they the faculty of speaking,& a Body should inquire of them, why so furiously and outrageously they seek their Females, and will not be driven from them with any violence whatsoever, what other answer would they make, Nisi summum Bonum esse corporis Voluptatem, eam se appetere, vt afficiantur suavissimis sensibus, eosque esse tanti vt assequendorum causa, nec laborem sibi ullum, nec vulnera, nec mortem ipsam recusandam putent. Their answer would be this, that the Pleasure of the Body is the chiefest Good of all, that thereby they desire to be transported with that most exquisite and delicious pleasure of the Senses, and that the same is sô to bee accounted of, as that to attain unto it, they are persuaded that no Labour, no Stripes, no nor Death itself is to be refused.  
PREFERMENT indeed is that which bewitcheth men nothing more, and I dare say, not the Ambitious only,( such as 
Senec. Theb. Act. 4. Sc. In me arma.  say with him in the Poet, 
— Pro Regno velim  
Patriam, Penates, Coningem flammis dare,  
Imperia pretio quolibet constant benè.  Preferment is good at any rate, what ever the Price be,) but even those also that are of a more settled disposition. But I cannot give such a better Item, then tell them that tale of Ari●sto concerning the Folly of such as should by Preferment think themselves so over happy, which for it may perhaps affect them as much as it did myself when I first red it, I will not be scrupulous to set it down in a 
Ariest. seven satires Sat. 3. Printed 1611.  Translation, I take it not much inferior to the original.  

Then when this World was in her Infancy,  
And men knew neither Sin nor treachery.  
When Cheaters did not use to live by wit,  
Nor Flattery could each great Mans humour fit,  
A certain Nation which I know not well,  
Did at the foot of an high mountain dwell,  
Whose top the Heauens counsels seemed to know,  
As it appeared to them that lived below.  
These men observing how the moon did rise,  
And keep her Monthly progress through the skies,  
And yet how with her horned forehead shee  
altered her Shape, her Face, and Quantity,  
They streight imagined if they were so high.  
As the hills top, they easily might espy,  
And come where she did dwell to see most plain,  
How she grew in the Full, how in the wain.  
Resolud thereon they mount the Hill right soon  
With Baskets, and ●ith Sacks to catch the moon,  
striving who firs● unto the top should rise,  
And make himself the Master of the prise.  
But mounted up, and seeing that they were  
As far off as before, and nere the near,  
Weary and feeble on the ground they fall,  
Wishing( though Wishes are no help at all)  
That they had in the humble Valley stayed,  
And not like fools themselves so much dismayed.   

The rest of them which did remain below  
Thinking the others which so high did show  
Had touched the moon, came running after them  
By troops, and flocks, by twenties and by ten,  
But when the senseless misconceit they found,  
Like to the rest they weary fell to ground.   
He that will not be moved with Verse, I refer him to Senecaes Prose, 
Senec. Epist. l. 10. Ep. 77.  Nemo ex istis quos purpuratos vides, Foelix est. Or for I speak of Prose, I refer him to Boethius his Prose, who speaking of Preferment. 
both. de Consolat. l. 3. Pros. 4  Num vis ea est Magistratibus, vt vtentium mentibus Virtutes inserant, Vitia depellant? Atqui non fugare, said illustrare potius nequitiam solent. Is there such virtue in Preferment, saith Boetius, that it may plant virtues in the minds of them that haue it, and suppress Vices? Nay, but oftentimes so far it is from suppressing them, that it makes those Vices more known unto the World. But now to the Text again.  
Vers. 3. And he shall be like a three planted by the water side, that will bring forth his fruit in due season.] That Man is like a three, but a three turned upside down, hath been a saying of old, and is discoursed of by Scaliger, in regard of many resemblances. Trees, 
Scal, de subtle. Exerc. 140.§. 2.  saith he, haue their Branches upwards, we our Branches, that is, our Legs, and arms, downwards: We enclosed in a skin, they in a barck or rind: They their mouth in the earth, we haue ours towards heaven, that as they from thence haue all their being, so wee should draw from heaven all the beginnings of our Actions. But it is not in these respects, that the Godly man in this place is compared to a three. The profanest man that is, may in this sort be like a three, but to be like a three in the Prophets meaning, 
Virg. Aeneid. l. 6.  Hoc opus, hic labour est, Few they are that so may be.  
First then let us consider what three it is, is here meant, for all Interpreters are not of one& the self same mind. Some take it to be the olive three, but Hesiod the Poet, who was so skilful in Husbandry, sets so infamous a mark on that three, that of all Trees bearing fruit, a Godly man me thinks, should not in any case be like that three. His note is this, as 
Plin. Nat. hist. l. 15. c. 1.  Pliny relateth it to us, That to that day a man was never known to haue gathered the Fruit of that olive three which himself had planted, so late of growth were those Trees in his time, and so slowly came they forward. But I am of their mind who take it to bee the palm, or Date three, whereof in that Land there was such plenty. Pliny speaking of the palm, or Date three, It loues, 
Plin. Nat. Hist. l. 15. c. 1.  saith he, to grow by some Riuers side, where it may haue( as it were) one foot in the water, and be ever drinking all the year long especially in a dry season.  
Secondly, where it is said, He shall be like in the Future tense, the Future in this place signifies the Future, and Present tense both. It is like the Lawyers Oportebit. Verbum Oportebit, tam praesens quàm futurum tempus significat. The word Oportebit, 
De Verb. signif. nu. 8.  say they, signifies as well the Present, as it doth the Future tense. So that, He shall bee like in this place, signifies indeed, that like he is already: and then, he Is, and shall be too, what is it but a continuance in that happy estate of his, without any intermission at all.  
Thirdly, whereas he is likened to a three that will bring forth his Fruit, it is apparent that here he is likened to a fruitful three. And not only here, but elsewhere, for seldom or never shall wee red in Scriptures, that a Godly man is likened to any other. And therefore S. John the Baptist, 
Mat. 3.10.  Now the Axe is laid unto the root of the three, therefore every three which bringeth not forth good fruit is hewn down, and cast into the fire. Concerning the fruitless three, it is the Masters question in the gospel, 
luke. 13.7.  Why cumbereth it the ground? And though the Dresser of the Vineyard make answer for it, Lord let it alone this year also, till I shall dig about it, and dung it: yet his Conclusion there is( to show his Iustice as well as Mercy) If it bear not this year, then after that, thou shalt cut it down. The fruitless Figtree had not such respite, but in a moment, in a trice, in the twinkling of an eye, 
Mat. 21.19.  Let no fruit grow on thee hence forward for ever: And presently the Fig-tree withered away.  
Fourthly, this Fruit here specified must be in due season to, that is, such as is ripe and relishing, and of a good and wholesome taste. Behold, 
Esay 28.16  saith the Lord in Esay, I lay in Zion for a foundation, a ston, a tried ston, a precious corner ston, a sure foundation: he that believeth shall not make hast. Indeed as livy 
Liu. Dec. 3. l. 2.  speaks, Festinatio improvida est,& caeca: Hast or speed hath no foresight, but is blind, and as we usually say in our English Proverb, Hast makes Wast: so Hast in this case makes wast of Faith,& therfore those Seeds that made such hast to spring up, because they had no deepness of earth, our Saviour 
Mat. 13.5.  sheweth how they were scorched and withered away because they had not root. I verily think, 
Senec. de tranquil. Vit. l. 1. c. 1.  saith Seneca, that many might haue attained to wisdom indeed, but that they thought themselves sure of it to to soon: and it was an excellent 
Hist. of Spain translated by Mr Grimst. l. 28. p. 1069.  saying of Charles the fift in his Instructions to his son, that Wise men must not disdain to go forward by insensible degrees, for so, saith he, the Sun goeth about the whole World. But of this kind of argument I spake of, in the Verse going before.  
Fiftly and lastly, the Season here specified, is not so to be taken, as if now, very now were not a seasonable time of bringing forth some Fruit. ever since we haue had the means to come to the knowledge of saving truth, the Time and Season hath been to us, nor can any man make excuse, that he hath not heard of the gospel of Christ. For as the Apostle in like case, 
Rom. 10.18.  Haue they not heard? Yes verily, their sound went into all the Earth, and their words unto the ends of the World: So may we say of all Christians, that as many as haue but heard the Word at any time preached to them, are answerable for the bringing forth of such Fruit as will be required at their hands.  
Verse 4. His leaf also shall not whither: and look whatsoever he doth, it shall prosper.] having done with the Fruit, he cometh now to the leaves of the three, which Nature that doth nothing in vain, hath not placed in Trees to no purpose. Some be for Shade, some for Medicine, and some:( as Pliny 
Plin. Nat. Hist. l. 16. c. 24.  observeth) may be given as fodder to Beasts. All for Ornament, insomuch that the Poet observes, that Trees without leaves are as 
Et Foliis viduantur Orni. Horat. Carm. l. 2. Od. 9.  Widows. The same 
Plin. Ib. c. 22.  Pliny relateth, that all Trees( except some that he had name before, whereof the Date three was one) do loose their leaves in Winter; and he tells of some of a wild sort, that be green all the year long: but then are they fruitless Trees, as the fir, the juniper, the Cedar, the Box, the Holly, the Yew, and so forth. But seeing it is said of the Godly man here, that His leaf shal not whither, let us see what that leaf may be.  
Some think by leaves in this Verse, the Godly mans Words should be understood, as his works in the Verse before, and there is indeed the same correspondence between Fruit and leaves, that is, between Works and Words. Howbeit me thinks it is more probable to say with 
Tre●ell. in hunc Ps.  others, that as in the Verse before, His plantation by the water side, might signify his Regeneration in Christ, who is indeed the water of Life: His bringing forth fruit in due season, his Sanctification: so in this Verse, The not withering of his leaf, what should it be but his Constancy, his steadfastness, his perseverance to the end. For he it is that shall be saved, as 
Mat. 10.22.24.13.  speaks our saviour, once and again. Or if leaves be taken here for his temporal estate, his worldly Goods, and so forth, even these also may be said not absolutely to whither( if so be they be taken away) which in good and convenient time may bee as 
job. 42.12.  Iobs Goods were, restored to him again. He that nombreth the 
Mat. 10.30.  hairs of our head, so that not 
Act. 27.34.  one of them shal fall, nombreth these leaves to. And that which St Austen 
Aug. Confess. l. 7. c. 6.  saith of Providence in general, that the World is governed thereby, Usque ad Arborum volatica Folia; to the very leaves that fell from Trees, may be applied to the Godly man in this case, that the least little belongs unto him, is not despised, or unregarded with God.  
Whereas it is here added, And look whatsoever he doth, it shall prosper: First for the Word [ look] as much as Ecce, Behold; I grant it is not in the original, nor yet in the greek, or Septuagint, no nor yet in the last Translation, nor in that other that was before; yet being in a Translation that was before both these, I mean a Translation 
Printed by my FATHER,& William ceres Ao D. 1549.  set forth in King Edwards time, it seems it came from thence, if not from the English Psalter which was in King Edwards dayes. But whensoever, or howsoever, the Word [ look] came first in, here it is to good purpose, lest we should pass over such a passage as this, without any observation at all. But now to the matter itself.  
According as the Actions of Men are, so are Men most commonly esteemed of, in the World, For Man, as speaks the 
Arist. Ethic. l. 3. c. 5.  Philosopher, {αβγδ}: he is the fountain and Father of his Actions, as of his Children. As then it cannot be but a special joy unto him, to see every thing thrive with him that he taketh in hand, so hath he a Promise made him, that so it shall be. So was it with 
Gen. 30.27.  jacob, when he served under Laban: so was it with 
Gen. 39.13.  joseph, when he served in the Prison And yet this universal [ whatsoever] we must in some sort restrain to, as being to be understood of those things that he doth according to his Vocation. So that if he follow his Vocation,& keep himself within those bounds, then may he build on this Promise, then shall the Lord make him plenteous in every work of his hand, as 
Deut. 30.9.  Moses speaks: then 
Psal. 32.11.  Mercy shall embrace him on every side, and the 
Psal. 91.11.  Angels shal be charged with him, to keep him in all his ways, as speaks the Prophet david. But thus much of the Godly: come we now unto the other sort against whom they are opposed, I mean the Wicked, whom the Prophet shows next, as the 
Plutarch. de Ira cohibenda.  Lacedemonians did unto their Children their drunken Helots, to teach them to beware of the 'vice of drunkenness the better.  
Verse 5. As for the ungodly it is not so with them, but they are like the chaff which the wind scattereth away from the face of the Earth.] It might haue been thought that the Prophet in this place would haue held on his Metaphor, and haue compared as the Good, to a Good three, So the Wicked to a three to, though it were but to a fruitless three, and so St Iude doth, These are Trees without fruit 
Iude v. 12.  saith he, twice dead, plucked up by the roots. Howbeit the Prophet here compareth them with that which is much worse. They are saith he, Like the chaff. It is Motz in the original, and Motz signifieth the husk, or hull, wherein the corn lieth when it is brought into the barn. It is likely St John Baptist alluded hereunto, when speaking of the Wicked, he compares them to chaff to,& 
Mat. 3.12.  saith, that our saviour shall gather his Wheat into his Garner, but will burn up the chaff with unquenchable Fire. And as the Wicked here are compared unto chaff, so are the Iudgments of God compared here to the Wind. The Wind is an 
Frytschius de Meteoris.  Exhalation, hot, and dry, elevated by the sun to the middle Region of the air, by reason of the coldness whereof being driven downwards again, and meeting with other Exhalations, it is driven sidewayes vpon the Earth in the lowest Region, which it fanneth up and down, lest the air should be corrupted by too much stillness. It is called by this our Prophet elsewhere, 
Ps. 18.15.  The breath of Gods displeasure, so powerful against all withstanding, that we red of goodly Edifices, nay towns, and Cities, that haue been ruinated thereby. And how may chaff then stand before it? Wherefore as the Rulers of jezreel said concerning jehu, 
2 King. 10.4.  Behold, two Kings stood not before him: how then shall we stand? So may the Wicked say, if his Iudgments be like the wind, and ourselves but to chaff, seeing so great Buildings cannot stand before the wind, much less chaff, how shall we be able to stand? The same which in the next words the Psalmist saith by way of Conclusion.  
Verse 6. Therefore the Ungodly shall not be able to stand in the iudgement: neither the Sinners in the Congregation of the Righteous.] The Iudgement here spoken of, is likely to be the last Day, when they shall say to the Mountaines and Rocks, 
Rom. 6.16.  Fall on us, and hid us from the face of him that sitteth on the Throne, and from the wrath of the Lamb, for the great Day of his wrath is come, and who shall be able to stand. And it is the more likely to be that Day, because it is here said, The Congregation of the Righteous, for otherwise here in this World there is no such Congregation of them, they are rather dispersed through the World. Some are tortured, as 
Heb. 11.35.  speaks the Apostle, others haue trial of cruel mockings and scourgings, yea moreover of bonds, and imprisonment. They are stoned, they are sawen asunder, are tempted, are slain with the Sword: they wander about in sheepe-skinnes, and goat-skinnes, being destitute, afflicted, tormented. Of whom the World is not worthy, they wander in deserts, and in Mountaines, and in dens and Caues of the Earth. But, 
Horat. Carm. l. 2. Od. 10.  Non si malè nunc,& olim sic erit: There will be a Day when they shall at length be gathered together. He shall sand his Angels, 
Mat. 24.31.  saith our Saviour, with a great sound of a Trumpet, and they shal gather together the Elect from the four winds, from one end of heaven to the other. It is not unlikely our Saviour in that place alluded to that of Ezechiel, where Life being put into dead bones, They lived, 
Ezech 37.9.  saith the Prophet, and stood vpon their feet, an exceeding great Army. In this great Congregation then, in this great Assembly, wherein We must al appear 
2 Cor. 5.10.  before the Iudgement seat of Christ that every one may receive the things done in his Body according to that he hath done, whether it be Good or Bad, how shall the ungodly be able to Stand. And if the Righteous scarcely be saved, 
1 Pet 4.18.  saith S. Peter, where shall the ungodly& Sinners appear●…. If any hidden Crime of ours, 
Chrys. in Ep. ad Rom. Hom. 5.  saith S. Chrysostome, should now at this time be notified unto the Congregation here met, would not he, whose fault it were, rather die in the place, and wish the earth would swallow him up, then to haue but so many witnesses of his Fault as now are present? And in what case then shall we bee, Wretches as wee are, when all shall bee laid open to the whole World in such a glorious great theatre as that shall be, consisting partly of those wee know, partly of those we know not. And yet why, saith he, do I terrify you with this opinion of Men, when it is much more convenient to do it, with the Terrors and judgements of God.  
Vers. 7. But the Lord knoweth the way of the Righteous and the way of the ungodly shall perish.] 
Drusius Observat. l. 14. c. 4.  A Man is called Righteous or just four manner of ways. First, by Imputation: Secondly, by reason of the virtues he hath in him: Thirdly, by way of Comparison: Fourthly, and lastly, in a judicial kind of form. By Imputation, as the Prophet Habakuk, 
Hab. 2.4.  The just shall live by his Faith; By reason of the Vertues he hath, as this our Psalmist in another place, 
Ps. 11.3.  What hath the Righteous done? And King Solomon in this sense, 
Prov. 10.7.  The memory of the just is blessed, and oftentimes in that book, where also in the name of righteousness, virtue is understood, as in that sentence of his, 
Prou. 16.31.  The hoary head is a crown of Glory, if it be found in the way of righteousness. By way of Comparison, as in Habakuk again. 
Hab. 1.13.  Wherefore holdest thou thy tongue, whe● the wicked devoureth the man that is more Righteous then he, speaking of the Iewes, who in comparison of the Chaldaeans were honest and just men. Lastly, by way of a judicial kind of form, and so is he called just that hath in Iudgement a just cause, as in the Prophet Amos, 
Amos. 2.6.  They sold the Righteous for silver. So the Prophet David, 
Psa. l. 7.8  give Sentence with me O Lord, according to my righteousness, understanding by righteousness, not●●●g else but the righteousness of his Cause, as if he 〈◇〉 ●d give sentence with me O Lord, according to my ●●ghteous Cause. For the better explaining of the premises, There nether is, 
Mr Hookers learned Discourse of justificat. Works &c. p. 2.  saith Reverend Hooker, or ever was, any mere natural man absolutely Righteous in himself, that is to say, voided of all unrighteousness, of all sin. But we are absolutely Righteous in Christ, saith he. So that the World must show a Christian Man, otherwise it is not able to show a Man that is perfectly Righteous. And a little after. There is a Glorifying righteousness of men in the world to come, and there is a justifying and a Sanctifying righteousness here. The righteousness wherewith wee shall be clothed in the world to come, is both Perfect and Inherent. That whereby we are here justified is Perfect, but not Inherent. That whereby we are Sanctified, is Inherent, but not Perfect. The Prophet Abakuk, saith he, doth term the Iewes Righteous men, not only because being justified by Faith they were free from sin, but also because they had their measure of Fruit in holinesse. Thus the Prophet here in this place, though speaking elsewhere of Men in general, 
Ps. 14.4.  They are all gone out of the way, saith he, they are altogether become abominable, there is none that doth good, no not one,( which he seemeth there to speak with reference unto God, whose eyes are 
Ecclus. 23.19.  ten thousand times brighter then the sun, beholding all the ways of men,& considering the most secret parts) yet speaking now in regard of the Wicked, who are so notoriously bad, he acknowledgeth some that haue a measure in the Fruit of Holinesse, and a right unto the Title of Righteous Men.  
Secondly, concerning the Way here, The Way of the Righteous, and The Way of the Ungodly, we are to understand by these ways, counsels, Actions, or endeavours of the Righteous: and the counsels, Actions, or Endeavours of the Ungodly, for so in holy Scripture are ways sometimes taken. Like as the Prophet jeremy 
jer. 10.23.  speaks, I know that the way of Man is not in himself, it is not in Man that walketh, to direct his steps. Intimating thereby, that Men are foully deceived, if so be they suppose that the event of things, is in their own hands, for let them consult never so wisely, yet if God bless not their consultations, all things happen under foot.  
Thirdly, by Knowing here in this place is meant approving, and to be pleased with, and by intimating He knoweth not the way of the ungodly,( for that also is here intimated) his not approving of their Way. Otherwise take Knowing for that, for which commonly it is taken, and he knows the way of the Wicked more then the Wicked are ware of. And therefore to them that say, 
Ps. 73.11.  Tush, how should God perceive it, is there knowledge in the most Highest? His answer is in another place, 
Ps. 10.15.  Surely thou hast seen it, for thou beholdest ungodliness& Wrong. And again, 
Ps. 94.9.  He that planted the ear, shall he not hear? Or he that made the eye, shall he not see? The Lord knoweth the thoughts of man, that they are but vain.  
Fourthly, and lastly, concerning the Way of the Ungodly, whereas besides the intimation given, that it is not approved of God, it is directly here pronounced that it shall utterly perish: Hoc eis eveniet, 
Arnob. in hunc Ps.  saith Arnobius, in fine saeculi, quod in fine Psalmi Sermo Propheticus comminatur: that shall happen to the ungodly in the end of the World, which the Prophet here threateneth them in the end of this psalm. It is an excellent passage which the book of wisdom hath to this purpose, whose Author discoursing of the miserable end of the Wicked: They shal be utterly, 
Wis. 4.19.  saith he, laid wast, and be in sorrow: and their memorial shall perish. And when they cast up the accounts of their sins they shall come with fear: and their own iniquities shall convince them to their face: 
Wisd. 5.1.  Then shall the Righteous man stand in great boldness, before the face of such as haue afflicted him, and made no account of his Labours. When they see it, they shall be troubled with terrible fear,& shall be amazed at the strangeness of his Salvation, so far beyond all that they loaked for. And they repenting and groaning for anguish of spirit, shall say within themselves, This was he whom we had sometimes in derision, and a proverb of reproach. We fools accounted his life madness, and his end to be without honour. How is he remembered among the Children of God, and his lot is among the Saints. And again, a little after: 
V. 8.  What hath Pride profited us? or what good hath Riches with our vaunting brought us? All those things are passed away like a shadow, and as a P●ast that hasted by. Much more they speak to that purpose, but it is high time now to come to the Second psalm.   

PSAL. II. Quare fremuerunt Gentes.  
1 WHy do the Heathen so furiously rage together: and why do the People imagine a vain thing?  
2 The Kings of the Earth stand up, and the Rulers take counsel together against the Lord, and against his Annoynted.  
3 Let us break their bonds asunder: and cast away their cords from vs.  
4 He that dwelleth in heaven shall laugh them to scorn, the Lord shall haue them in derision.  
5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure.  
6 Yet haue I set my King vpon my holy hill of Sion.  
7 I will preach the Law whereof the Lord hath said unto me: Thou art my son, this day haue I begotten thee:  
8 Desire of me, and I shall give thee the Heathen for thine inheritance: and the utter most parts of the Earth for thy possession.  
9 Thou shalt bruise them with a Rod of iron:& break them in pieces like a Potters vessel.  
10 Be wise now therefore O ye Kings, be learned ye that are Iudges of the Earth.  
11 serve the Lord in fear, and rejoice unto him with reverence.  
12 kiss the son least he be angry, and so ye perish from the right way, if his wrath be kindled( yea but a little) blessed are all they that put their trust in him.  
THE ANALYSIS.  
THis psalm is one of those Three that besides the ordinary saying of it the first day of the month, is appointed to be red in the Church at Morning Prayer on Easter day. Why it was selected to that purpose, we shall perceive by the Annotations, and especially the Annotation at the end of this psalm. In the mean time supposing this psalm to be meant of our saviours kingdom, let us consider Verse by Verse the Prophets Method in this psalm. The Prophet then after the Description of the Enterprises of the Wicked against that kingdom: First in the Peoples opposition, and that in the First Verse; Secondly in the counsels, and endeavours of the Magistrates, and that in the Second and Third Verses, he observeth two points: First he proposeth to them certain Conclusions: Secondly, he dealeth friendly with them by way of persuasion. The Conclusions he proposeth are partly in respect of the Lord, and things to bee done by his power: partly in respect of Men, and things to be taught them by the gospel. The things to be done by the Lord power, are: First, that he little reckoneth of these their Attempts, and that in the Fourth Verse: Secondly, that in time he would crush them every one, and that in the Fift Verse. The things that by the gospel are to be taught unto men, are, that Christ being a King appointed by the Lord himself, as it is in the sixth Verse, the Lord first proclaimed it to the whole World, as it is in the seventh, and then endowed him with the Possession of it, as it is in the Eight and Ninth Verses. At length descending to persuasion, he dealeth with the Magistrates, whom it principally concerned to be wiser then the rest, and that in the Tenth Verse; First, that they would presently serve the Lord, as it is in the eleventh Verse; Secondly his Anointed, that is, his onely begotten son Christ Iesus, whom in his own stead he had placed over them, as it is in the Twelfth and last Verse.  

Hyper. de Rat. Stud. Theol. l. 2. c. 27. observat. 3.  Hyperius makes this whole psalm as it were a kind of Dialogue, wherein are many Speakers. First, the Prophet. Secondly, the Wicked. Thirdly, God the Father, Fourthly, and lastly, God the son. First the Prophet he begins by way of Admiration, and that in the First Verse; then by way of Narration, and that in the Second. The Wicked they speak tumultuously, and that in the Third; The Prophet he replies, and that in the Fourth, and Fift Verses; God the Father in the sixth; God the Son in the seventh; God the Father again in the Eight; and Ninth; The Prophet again by way of Exhortation, in the Tenth, eleventh, and Twelfth Verses. And thus much of the Analysis.  
VErse 1. Why do the Heathen so furiously rage together, and why do the People imagine a vain thing?] First, as touching the Heathen here, it is in the original Goijm, Gentes, by which appellation the Iewes call all those Nations that were not of their Religion. The Heathen then here meant in respect of david, might be the Iebuzites, the Philistians, the Moabites, the Syrians, and the Ammonites, with whom King david had so much to do. In respect of our saviour Christ, all the Nations of the World, might here be meant, Gentiles and Iewes to. For how did the Gentiles rage against his kingdom? how did the Iewes?  
— 
Senec. Herc. Fur. Act. 2. sc. O Magne.  Nunquid immunis fuit  
Infantis aetas?  
King Herod heard no sooner of his Birth, but himself was 
Mat. 2.3.  troubled, and all jerusalem with him. And how like a Fox he went about to haue surprised him, the Story is manifest.  
The People are 
Horat. Epist. l. 1. Ep. 1.  Bellua multorum capitum, a Beast with many heads, who if they be once up in arms, 

Virg. Aeneid. l. 1.  Iamque Faces& Saxa volant, furor arma ministrat.  Firebrands and Stones fly about the Streets, and that's a Weapon that com●s next to hand. Where the People are principal Actors, 
Dr Fenton Sermon 6. Wisd. of the rich. p. 81.  saith a good Divine, there's a dangerous piece of work towards. How many several times is it said in the book of Iudges vpon occasion of great misdemeanours in the kingdom of Israel, 
judge. 17.6.18.1.19.1.21.25.  In those dayes there was no King in Israel, but every man did that which was right in his own Eyes. How furious popular Tumults haue been in this case, no History whatsoever but hath Examples thick and threefold, but of all Histories that of Iosephus concerning the Warres of the Iewes, is in my mind most remarkable. But what is this vain thing here imagined by the People?  
Concerning the Word [ Vaine] Aulus Gellius 
A. Gell. Noct. Attic. l. 18. c. 4.  tells of a great controversy between two notable Grammarians about the propriety of the Word. The one of them maintaining that Vanity and Folly were both one, the other, that Folly is one thing, and Vanity an other. But howsoever they dissented, the meaning of the Word in this place may well be agreed vpon by us all, that all that was done in this case, or by the Heathen, or by the People, was done to no purpose at all. So St Austen, Pro eo dictum est, vt quid? ac si diceretur Frustra. It is here 
Aug. in hunc Ps.  said, Why do they so? to intimate unto us that it was but lost labour that so they did, it being most true which the Prophet Esay hath, 
Esay 8.10.  Take counsel together,& it shall come to nought: speak the Word, and it shall not stand, for God is with vs. And again, 
Esay 40.15.  Behold the Nations are as a drop of a Bueket, and are counted as the small dust of the balance, behold he taketh up the Yles as a very little thing. 
Vers. 17.  All Nations before him are as Nothing, and they are counted to him, less then Nothing, and Vanity.  
Verse 2. The Kings of the Earth stand up, and the Rulers take counsel together: against the Lord, and against his Annoynted.] Before was Fury, and Folly, and both in the People, now the Prophet shows unto us that the Magistrates themselves began to take the matter in hand. So that where formerly there was small likelihood of bringing ought to pass in that kind, the People but an headstrong multitude, and unable to perform their designs: now Wit, and Canning, and Policy, begin to play their parts, and a Body would now think that all should be as they would haue it. lo here an unity such at it was, but Unitas Facinorosorum, as 
Bernard. de Assumpt. Maria Ser. 5.  speaks St Bernard, an unity not of Saints, but of Sinners, Peruersa& execranda talis unitas, such an unity as that, saith he, is both pra●posterous, and execrable. Amat& Anaritia unitatem. Quod amat bonum est, said ubi amandum sit, nescit. even covetousness itself 
Aug. de Verb. Dom. Ser. 20.  saith St Austen, doth love an uniting together. Now the thing she loveth is good, but she knows not where to place her love. Right so is it a blessed thing that the Magistrate, and the People, should both agree together, but when they shal agree in that which is notoriously bad as here they do in this place, it aggravates eithers fault, and both are liable to the more exception. And that so they do here in this place, witness the words of this Verse: for it is First, against the Lord, Secondly, his anointed.  
First, concerning the Lord, though commonly in holy Scripture LORD be put for the second Person in Trinity, God the son, yet here is it set for God the Father, who is the Lord, as the Prophet Amos, 
Amos. 5.16.  speaks, and the God of Hosts It is in the original, the Name {αβγδ}, and God is therfore called Lord, because as S. Ambrose 
Ambros. in ep. ad Coloss. c. 4.  saith, he hath dominion both over our Bodies,& over our Souls; because, as 
Lact. Infiit. l. 4 c. 3.  Lactantius, he hath the greatest power that can be, both in correcting and punishing. And our Saviour indeed instructing us how great his Power is, fear not them which kill the Body, 
Mat 10.28.  saith he, but are not able to kill the soul: but rather fear him which is able to destroy both soul and Body in Hell. St Gregory speaking of the divers Appellations that are in holy Scripture given to God, When he will be feared, 
Greg in Cant. Cantic. Prol.  saith he, then doth he name himself LORD, when he will be honoured, FATHER, when he will be beloved, HVSBAND, though in the Old Testament the two Appellations, Father, and Husband, are seldom mentioned. Lord, most often. Many things, 
Aug. de Ser. Dom. in mount. l. 2.  saith S. Austen, are delivered in holy Scripture to be spoken in Gods praises, yet never shall you find it to haue been commanded to the People of Israel that speaking unto God they should say our FATHER, or that they should pray unto God as a 
gracious Nomen est Pietatis, quàm Potestatis tertul. Apolog. c. 34.  FATHER: but he is always styled LORD, to put them in mind of their Service, as being but Servants to him. And yet our Saviour Christ, God and Man, Henceforth I call you not Servants, 
joh. 15.15.  saith he, for the Seruant knoweth not what his Lord doth, but I haue called you friends: for all things that I haue heard of my Father, I haue made known unto you.  
Secondly, concerning anointed, that is here set for the Second Person indeed, Christ Iesus our Saviour, who was to be our Prophet, our Priest, and Prince, and therefore is said in holy Scripture to bee anointed by God. 
Act. 4.27.  Not that at any time he was anointed with material oil, but as S. Peter in one place 
Act. 10.38.  With the Holy Ghost,& with Power; And as our 
Ps. 45.8.  Psalmist in another, With the oil of gladness above his Fellowes. The time of this his anointing was no doubt in the time of his Conception, even before he was born, and therefore he was no sooner born, but an angel said unto the shepherds: 
luke. 2.10.  Behold I bring you good tidings of great ioy, which shal be to all People, for unto you is born this day in the City of David a Saviour, which is Christ, the Lord: CHRIST, that is, anointed.  
And thus is this Scripture alleged by the Church in the Acts of the Apostles, who vpon the report Peter and John made of their usage by the Rulers of the Iewes, they lift up their voice to God with one accord,& said, 
Act. 4.25.  Lord thou art God which hast made Heaven and Earth, and the Sea, and all that in them is. Who by the mouth of thy Seruant David hast said, why did the Heathen rage, and the People imagine vain things? The Kings of the Earth stood up, and the Rulers were gathered together against the Lord; and against his Christ. For of a truth against thy holy Child Iesus, whom thou hast anointed, both Herod, and Pontius Pilate with the Gentiles, and the People of Israel, were gathered together, for to do whatsoever thy Hand, and thy counsel determined before to be done. Thus was it 
Exod. 14.26 joh. 19.36.  said of the Paschal Lamb, that not a Bone thereof should be broken, and it was applied to our Saviour by the Evangelist S. John; It was said of the Israelites, 
Hos. 11.1. Mat. 2.5.  Out of Egypt haue I called my son, and it was applied to our Saviour by the Evangelist S. matthew; It was said of King Solomon, 
2. Sam. 2.14. Heb. 1.5.  I will be his Father, and he shall be my son, and it was applied to our Saviour by the Apostle S. Paul. These two Senses of the Scriptures, there are that call them, the one, a literal, the other, a mystical sense, but 
Dion. earth. in Mat. 2. Art. 5  Dionysius Carthusianus, 
Test. in Deut. 18. qu. 6.  Tostatus, and the 
Rhem. in 2. King. 7.14. in marg.  Rhemists in the douai Bible, do make them both literal. Tostatus gives the Reason, Nam vna Litera bonè potest importare duos sensus, quando vnus subordinatur alters. having spoken of a place of Scripture that might be understood either of our Saviour, or of his Prophets, Sensus literalis est vterque. Either, saith he, is the literal sense. For one, and the self same Letter in Scripture, doth well import two Senses, when one is subordinate to the other. And of this mind with them, was that worthy Professor of ours, most worthily afterwards Bishop of Salisbury, 
D. Abbots Sermon vpon 1. Cor. 10.32. not prin●ed.  D. Abbots, who, in a Sermon of his to the university, not only hath the premises, but he hath this passage also: Rightly to understand this double Sense we must distinguish, Subjectum à Praedicato: the thing whereof any thing is said, from the thing which is said, or affirmed of it. The subject is Transient and Ambulatorie; one thing name not so much for itself, as for another intended and signified thereby, but wh●ther we respect the one, or the other; the Praedicatum, or thing affirmed, or spoken, is Really and Literally understood and meant of both. He maketh instance in the three Examples before: that of Exodus, and of S. John; that of Hosea, and S. matthew; that of Samuel,& S. Paul. And to this double literal sense, 
Hieron. in jerom. c. 11. in fine  saith he, S. jerom was fain to fly, though he expressly name it not, to rid himself of much difficulty in the Interpretation of Scriptures.  
Verse. 3. Let us break their Bonds asunder: and cast away their Cords from vs.] He that keepeth his Mouth, 
Prov. 13.3.  saith Solomon keepeth his Life, but he that openeth wide his Lips shall haue Destruction. Here is an opening of the Lips so wide, that they set vpon Heaven itself, and they will by no means endure to hear that our Saviour by Bonds and Cords, that is, by his, Ordinances, and his laws, should fasten, and tie them to himself. These sons of Belial, 
D. Fenton Ser. 1. Want of discipline. p. 67  saith a good Divine, who cannot abide a negative, will break them. I, but yet they can be contented with 
Esay. 5.18.  Cords of vanity, and to be bound with Sathans Cart-roaps, and they are no whit troubled therewith. Indeed Religion is a Bond, and therefore Lactantius, Being tied, 
Lact. Instit. l. 4. c. 28.  saith he, with this Bond of piety, Deo relegati sumus, we are tied un●o God, from the which kind of tie, Religion hath her Name, not as Tully will haue it, A Relegendo, of reading again, 
Tully de Nat. dear. l. 2. So S. Austen. de Civ. Dei. l. 10. c. 4.  or remembering. And again in the same Chapter, We haue said that the name of Religion is deduced from the bond of Piety, inasmuch as God hath tied Man to himself, and bound him by Religion. So, that as the Poet in another case, 
Senec. Troas Act. 4. sc. Quicunque,  Profuit multis capi, it hath been Happy for Many that they haue been taken captives, so especially may wee say in this Case, where the 
1. jo. 5.3.  Yoke is so easy and the burden light, 
Mat. 11.30.  where his 
1. jo. 5.3.  Commandements are not grievous, and as wee are taught by the Church to aclowledge, 
Commun. book Sec. Coll. for Peace,  His Service is perfect freedom. The same which Boethius hath in his book of Consolation, 
Boet. de Consol. l. 1. Pros. 5.  Cuius ag, Franis, atque obtempe. justitiae, summa Libertas est.  
Verse. 4. He that dwelleth in heaven shall laugh them to scorn: the Lord shall haue them in derision.] Nihil horum sapere oportet carnaliter, 
Aug. in hunc Ps.  saith S. Austen, This scorn and Derision here spoken of, we must not so understand, as if such Affections were in God. To scorn, and to Deride, are Properties peculiar unto Men, and indeed to the worst of Men, such as come within Horace his Verge, 
— 
Horat. Serm. l. 1.  Hic N●ger est, hunc in roman cauet●   
He is a black one with a witness, it is good to beware of such a Fellow. Yea but how then come these terms to be applied unto God? To show 
Calv. in hunc Ps.  saith Calvin●, that when the World is up in arms against him, he needeth no Munitions, no Fortifications, or Engy not in behalf of himself, but that he can bridle them in an instant, with as much facility& case, as a Man is said to laugh, who laughs by nature. Now it is here said in this place, He that dwelleth in heaven: in opposition unto that which formerly w●s spoken, of the Kings of the Earth, as being no less difference between them( indeed there is much more) then is in common estimation between Heaven and Earth. And he is said to be in heaven, not for we enclose him wholly within the circled of Heaven, Behold the heaven, 
1 Kings 8.27  saith Solomon, and heaven of Heauens cannot contain thee: but for that the heaven is his Throne, as 
Esay 66.1.  speaks the Prophet Esay.  
Verse 5. Then shall he speak unto them in his wrath, and vex them in his sore displeasure.] The Word Then in this place, signifies the fittest time& opportunity that the Iudgments of God were to come vpon those Heathen, and vpon the People. It is as if the Prophet had said: After that the Lord hath suffered while their Attempts, and Oppositions against the Government of his son, he shall in a time convenient so speak unto them in his wrath, as that he shall utterly confounded them. Which Speaking of his, is not so to be taken, as if himself would vouchsafe to talk with them Face to Face, as 
2 joh. 1.12. 3 joh. 1.14.  speaks the Apostle St John, as it may be thought, he spake with 
Gen. 3.17.  Adam, with 
Gen. 4.10.  Cain, and others: no, but sometimes by his Ministers, as he did by the Prophets of old: sometimes by Plagues, and Punishments, as he did to the Egyptians, and sometimes by both. 
job. 33.14.  For God speaketh once, yea twice, yet man perceiveth it not. In a dream, in the Vision of the Night, when deep sleep falleth vpon men, in slumbering vpon the bed: then he openeth the ears of men, and sealeth their Instruction, that he may withdraw man from his purpose, and hid pride from man. 
Verse 19.  He is chastened also with pain vpon his bed, and the multitude of his bones with strong pain. So that his Life abhorreth bread, and his soul dainty meat. His flesh is consumed away, that it cannot be seen, and his bones that were not seen, stick out. And thus the Lord sometimes speaks in the Fire of his iealousy, and in his Fury, and in his iealousy, and in the Fire of his Wrath, as the Prophet 
Ezech. 36.1. Vers. 6. Ezech. 38.19.  Ezechiel tells us: and therefore the Israelites to Moses? 
Exod. 20.19  speak thou with us, and we will hear: but let not GOD speak with us, least we die.  
I am not ignorant that instead of these words, Tunc loquetur ad eos in ira sua, Then shall he speak unto them in his wrath; Others 
Drusius Observat, l. 7. c. 25.  say it should be red, Tunc occidet forts corum: Then shall he slay their strong men; the word Iedabber in the original coming of Deber, that sometimes signifies the Plague or Pestilence. But seeing it is not so in this Translation, not in the last Translation of the psalms, I for my part haue no Commission to commend that reading unto you.  
Vers. 6. Yet haue I set my King vpon my holy Hill of Sion.] As much to say, as notwithstanding all this: maugre the Folly and Fury, and uproars of the People: maugre the Wit and policy, and Cunning of the Magistrate: I, God the Father, the First Person in Trinity, Vncreate, Incomprehensible, eternal, Almighty, maker of heaven and Earth, and of all things Visible and Invisible, and disposer of all things to their truest ends: Haue set my King, that is my holy One, my beloved son in whom I am so well pleased, vpon Sion, to wit, the Church, vpon my holy Hill of Sion, my holy catholic Church. For 
Aug. in Joh. Tract. 115.  Sion ille,& Mons ille, non est de hoc Mundo. This Sion, and this Hill is not of this world. Quod est enim eius Regnum, nisi Credentes in eum. Non ait, Nunc autem Regnum meum non est hîc, said non est hînc For what is his kingdom, 
Aug. in Joh. Tract. 115.  saith S. Austen, but those that beleeue in him. He saith not, My kingdom is not hêre, but my kingdom is not hênce.  
Concerning the Hill of Sion, there is much speech in holy Scripture. The Hill of Sion, 
Ps. 48.2.  saith our Prophet in another place, is a faire place, and the ioy of the whole earth: vpon the North side lieth the City of the great King, God is well known in her Palaces as a sure refuge. again, 
Ps. 68.15.  As the Hill of Basan, so is Gods Hill, even an high Hill as the Hill of Basan. Why hop ye so ye high Hills? This is Gods Hill, in the which it pleaseth him to dwell, yea the Lord will abide in it for ever. And yet again, 
Ps. 78.68.  He refused the Tabernacle of joseph, and choose not the Tribe of Ephraim, but choose the Tribe of Iuda: even the Hill of Sion which he loved. And there he builded his Temple on high, and laid the foundation of it like the ground which he hath made continually. Now it is here said, that the Lord hath placed his anointed vpon this Hill of Sion, for that Sion and jerusalem were the very first places in the World, from whence this gospel did first begin. Come ye, 
Esay. 2.3.  saith the Prophet Esay, and let us go up to the mountain of the Lord, to the House of the God of jacob, and he will teach us of his ways, and we will walk in his Paths: for out of Sion shall go forth his Law,& the Word of the Lord from jerusalem. It is called here Holy Hill, or in regard of that peculiar presence which the Lord at that time afforded to it, like as he said to Moses, 
Exod. 3.5.  The place whereon thou standest is holy Ground, or in regard of the Temple, and divine worship therein exercised, like as jerusalem is termed The holy City, both by 
Esay. 48.2.  Esay the Prophet, and by 
Mat. 4.5.  S. matthew.  
Vers. 7. I will preach the Law whereof the Lord hath said unto me, Thou art my son, this day haue I begotten thee.] The Prophet in the Verse before declared unto us what the Father said of the son concerning the kingdom: in this Verse he declareth concerning the said kingdom what it is, the son himself saith. Which is thus much in effect: I for my part shall bee far from opposing force to force, I will not seek humane helps and encounter in like sort with the Folly, or Fury, or policy of mine Enemies. I will only rely on that Word which the Lord hath said concerning me, and it shall bee powerful enough against all resistance, Thou art my son, this day haue I begotten thee. This Word, this Law, this Decree of God above, is powerful enough, and much more sharp then any two edged Sword. It is mighty through God to the pulling down of strong holds. 
1. Pet. 1.24.  Al Flesh is as grass, and all the glory of Man as the flower of grass: the grass withereth, and the flower thereof falleth away, but the Word of the Lord endureth for ever.  
Concerning the words here, Thou art my son this day haue I begotten thee, the Arrians laid hold vpon them to impugn thereby the Eternity of our Saviour,& all for because forsooth mention is here made of hody, this day. whereupon S. Austen; Quid me stimulas Arriane& rides cum audis hody. Arrian, 
Aug. de quinque Haeresib. c. 4.  saith S. Austen, why dost thou iog me on the elbow, and laughest in thy sleeve, when thou hearest these words, This day? Why man, with God it is never to Morrow, nor Yesterday, but always this Day. The year is not turned about with the Circles of the Months, the Month is not passed over with Daies that are still coming, and still going, the Houres are not changed, the Times and Moments are not altered, the Day is not finished with bonds& limits, nor begun with any beginning. again, in his Confessions, speaking unto God, Thy Yeares 
Aug. Confess. l. 11. c. 13.  saith he, nether come nor go, but these of ours, both go and come, that all at length may come. All thy Yeares are altogether, and all for because they are, nor they that go are excluded from them that come, because they pass not: but these of ours shall all of them bee, when as all shal not be. Thy Yeares are one Day, and thy Day is not[ Quotidie] every Day, but[ hody] this Day, because thy[ Hodiè] this Day, gives not place unto to Morrow, the reason is for that it succeeded not Yesterday. Thy[ Hodiè] this Day, is no whit less then Eternity itself, and therefore thou didst beget one coeternal to thyself, when as thou saidst, This Day haue I begotten thee. And yet again in another place, The baptism of Christ, 
Aug. Enchirid. ad Laurent. c. 49  saith S. Austen, is not in water only, as was the baptism of John, but also in the Holy Ghost, that whosoever believes in Christ might bee regenerated by that Spirit, by whom Christ being regenerated, needed no Regeneration. whereupon that voice of the Father that came unto him at his baptism; This day haue I begotten thee, pointed not out that one Day of time wherein he was Baptized, but that of immutable Eternity, thereby to show that his being a Man, pertained to the Person of his only Begotten. For where the Day is nether begun with the end of a former, nor is ended with the beginning of any that followeth, there is always This Day.  
There are that 
Vid. D. Boys Fes●iv. Thur●d in Easter week  interpret these Words: Thou art my son this day haue I begotten thee, of the day of our Saviours Incarnation: the Apostle S. Paul, he interpreteth it of the Day of his Resurrection: We, 
Act. 13.33.  saith he, declare unto you glad Tidings, how that the Promise which was made unto you by the Fathers, God hath fulfilled the same unto us their Children, in that he hath raised up Iesus again, as it is also written in the Second Psalm, Thou art my son this day haue I begotten thee. The same Apostle to the Hebrewes shows the excellency of this Name, son; For unto which of the Angels, 
Heb. 1.5.  saith the Apostle, said he at any time, Thou art my son this day haue I begotten thee. And again, I will be to him a Father, and he shall be to me a son. True it is the Name son hath been given unto many God calleth Israel his 
Exod. 4.22.  First born, and consequently his son; all the 
Rom. 8.14.  Elect are the sons of God; 
Ps. 45.17.  Magistrates are his sons; and 
job. 1.6.  Angels his sons too; but Israel because his People, the Elect by adoption and grace, the Magistrate because he executeth the judgements of the Lord; the Angels by Creation, none of them all according to the worthiness of their own Nature: but by Nature, Substance and Eternity( as the Apostle S. Paul meaneth in that place) there is none the son of God, but CHRIST alone, and therefore 
Aug. Hom. 32  S. Austen, Vnus est Vnicus de illo genitus: He alone is the only one begotten of God. And again, 
Aug. Quaest. sup. Deut. qu. 23.  He calleth him the First-borne whom he calleth his only Begotten, for we also are the sons of God, but he calleth him only Begotten, because he alone is of the Substance of the Father, and Equal,& Coaeternall to the Father.  
Verse 8. Desire of me, and I shall give thee the Heathen for thine Inheritance: and the uttermost parts of the Earth for thy Possession.] The Words again of God the Father concerning the Propagation of the kingdom of his son CHRIST IESVS, namely that not the Iewes only, but the Heathen, that is, the Gentiles also, should be his Inheritance, and Possession. Quis Christianus unquam dubit avit hoc de Christo esse praedictum. What Christian ever doubted 
Aug. de Vi●●. Eccles. c. 8.  saith St Austen, that this was forespoken of CHRIST, or by this Inheritance here spoken of, understood any thing else but the church.  
Josephus indeed 
joseph. de Bell. judaic. l. 7. c. 12  showing the causes that moved the Iewes to fight with the Romans, allegeth this amongst the rest, for that there was a doubtful prophecy found in the holy Scriptures, that at the same time one in their Dominions should be Mo●arch of the whole World,& many Wisemen were deceived saith he, in this interpretation, making account that he should be one of their own Nation, yet indeed thereby was foretold Vespasians Empire. Iosephus expresseth not in that place what that Oracle might be, but Eusebius making answer unto him concerning that Passage of his, sheweth that Vespasian ruled not the whole World, but the Roman Empire only. This Oracle therfore 
Euseb. Hist. Eccles. l. 3. c. 8.  saith Eusebius, may better be referred unto Christ, unto whom it was said of the Father, Desire of me,& I shall give thee the Heathen for thine Inheritance,& the uttermost parts of the Earth for thy Possession, the 
Psal. 19.4.  Sound of whose Apostles went at the very same time throughout the Earth,& their words to the end of the World. Here concerning the Word Inheritance, it is not amiss to observe with that learned and worthy 
St james SEMPLE, of sacrilege. Part. 1. c. 7.§. 3  KNIGHT, that Gods Inheritance in Scripture is twofold: His PEOPLE whom he created to his own Image: and his TITHES which he separated to his own Service; and it is worth the while to consider, how this double Inheritance hath in Scripture Language, a prerogative above the civil custom, in that the son inherits jointly with the Father. A good observation for Many, that seeing they hold of the One, I mean the Former Inheritance, they would not with-hold the Other, I mean their tithes. But I go forward.  
Concerning the Gentiles, and their calling, many and manifold were the Prophesies that were in the Old Testament, the performance whereof was in the New. It was necessary 
Act. 13.46.  said Paul& Barnabas, that the Word of God should first haue been spoken to you( meaning the Iewes) but seeing you put it from you, and judge yourselves unworthy of everlasting Life, lo we turn to the Gentiles. And from that day forward the Gentiles believed indeed. The Iewes as St Austen 
Aug. Quaest. supper Iud. qu. 49.& de Temp. Ser. 108.  speaks in divers places of his works, were like to Gedeous Fleece. For as at the first, the dew was onely vpon that, and al the Earth besides was dry, and afterwards the Fleece was dry only, and the dew on all the Ground besides: so the time was when the Iewes only, and none but they were in request, I am not sent 
Mat. 15.24.  saith our saviour, but to the lost Sheep of the House of Israel, how be it now the case is altered,& as 
luke. 1.53.  spake the Blessed Virgin, He hath filled the Hungry with good things: and the Rich he hath sent empty away. And now as 
Aug. in Ps. 45.  speaks St Austen, The Bible is a Book, wherein we red the same, the World is a book, wherein we see the same.  
But how is it said in this place, Desire of me? Was our saviour to ask it at Gods hands? Nulla res carius constat quàm qua precibus empta est. Prayers 
Senec. de Benef. l. 2. c. 1.  saith Seneca, oftentimes is a dear pennyworth. Molestum verbum est, onerosum,& demisso vultu dicendum, Rogo. This Word Rogo, 
Id. c. 2.  saith he, I ask or crave, is a difficult or irksome Word, it is burdensome to him that speaketh it, it is to bee spoken with a bashful countenance. Properet licet: serò Beneficium dedit, qui Roganti dedit. Make all the speed he can, he comes but tardy with his good turn, that grants it not until it be asked. Indeed with Men it is many times so, but not with God, for we are bound both to ask, and not to ask amiss, and therefore St james, Ye haue not 
Iam. 4.2.  saith he, because ye ask not. Ye ask, and receive not, because ye ask amiss. But concerning our Saviours asking, That Christ as the onely begotten son of God, 
M Hook●r his Eccles. Pol. l. 5.§. 48.  saith Reverend Hooker, having no superior, and therefore owing honour unto none, neither standing in any need, should either give thankes, or make Petition unto God, were most absurd. As Man what could beseem him better, whether we respect his affection to Godward, or his own Necessity, or his Charity and love towards Man. again a little after: Some things he knew should come to pass, and notwithstanding prayed for them, because he also knew that the necessary means to effect them, were his Prayers. He maketh instance in these very Words: Desire of me, and I shall give thee the Heathen for thine Inheritance, and the uttermost parts of the Earth for thy Possession. That saith he, which here God promiseth his son, the son in the 
joh. 17.1.  seventeenth of John prayeth for; Father, the hour is now come, glorify thy son, that thy son also may glorify thee, according as thou hast given him power over all Flesh.  
Now our Saviour himself thus praying, how doth it behove us also to pray for that which we would obtain at Gods hands. To rely on Gods Providence only, and to make that lazy Resolution, That that shalbe, shall be, without any more ado, is vnchristian Stupidity, To them which asked long ago, what need there was of Prayer, seeing God did know before-hand what was necessary for us, St Austen makes this answer, 
Aug. de Serm. Dom, in mount. l. 2.  That the Intention of Prayer doth purge and purify our Heart, and makes it more capacious to receive those divine Gifts that are spiritually powred into vs. For it is not the Importunity of our Prayers that causeth God to hear, who is always ready to give, not only his temporal, but intellectiuall, and spiritual Light, but we are not always ready( but by Prayer) to receive it, being inclined, and addicted to many other things, and darkened with the Desire of Things that are temporal.  
Verse 9. Thou shalt bruise them with a Rod of Iron, and break them in pieces like a Potters vessel.] The Words are still the Words of God the Father, who declareth in this Verse, how Victorious his son should be against his Enemies. He compareth here those his Enemies to a Potters vessel, made of day, then which there is almost nothing more frail and brittle. Concerning the breaking of such a Vessel the Prophet jeremy thus 
jer. 19.11.  speaks Thus saith the Lord of Hosts, even so will I break this People, and this City, as one breaketh a Potters Vessell that cannot be made whole again. Whereupon St G●egory, A Potters Vessel 
Greg. in Quint. Psal. Poetit.  saith he, after it is once broken, can by no means be repaird again, and what then is meant by the breaking of Potters Vessels, but final Damnation.  
But what is the Instrument wherewith such Vessels shall be broken? A Rod of Iron? what? but Potters Vessels? why a Wand were sufficient, a Stick, a staff. It is 
St John Harringt. in the Life of Ariosto. p. 420.  reported of Ariosto the Poet, that he served a Tradesman in such sort, who passing by his Shop, and hearing him singing his Verses, and marring them in the singing, with a little walking-stick he had in his hand, broke divers of his Pots, just after the example of Philoxenus, who doing the like vpon l●ke occasion, Thou 
Diog. Laert. de Vit. hilos. l. 4. in Arcesil.  saith he, marrest my workmanship, and I will mar thine. And indeed it is a less matter then a Rod of Iron that would serve the turn, but the severity of his Iudgment is better aggravated by the sharpness, and Rigour of the Weapon.  
That which is here called A Rod of Iron, is the same which is intimated by the Apostle St John in two several places of his 
Rev. 2.27. Rev. 19.15.  Revelation, and it signifieth literal●y, An Iron sceptre, Metaphorically, an austere Government, such as should break them, if they would not bow. This Iron sceptre is that which the Apostle 
2. Thess. 2.8  St Paul to the Thessalonians calls The spirit of his mouth: the Prophet 
Esay 11.4.  Esay, The Rod of his Mouth, and the Breath of his Lips. Princes make their Conquests by Fire, and Sword, by the Mouth of the Sword, as the Prophet jeremy 
In ore Gladii Ier. 21.7. Vulg.  speaketh, but our Saviour shall conquer his Enemies with the Sword of his Mouth. Thus did he with pharaoh, and his host: Thou didst blow with the Wind 
Exod. 25.10  saith Moses, the Sea covered them, they sank as led in the mighty Waters. Thus did he with 
2 Kings 19.35.  Senacherib, of whose host he slay in one Night, one hundred fourscore and five Thousand. And thus shall he do with Antichrist, 
2 Thess. 2.8.  The Lord shall consume him with the Spirit of his Mouth.  
Verse 10. Be wise now therefore O ye Kings: be learned ye that are Iudges of the Earth.] The Prophets inference vpon the premises. Is it so that God so little reckoneth of these their Attempts? Is it so that he laughs them to scorn, and hath them in Derision? Is it so that he will destroy them, and break them in pieces like a Potters vessel? Then doth it bohooue them to be Wise, and Learned, that so they may the better be obedient to his laws.  
First for Kings and Iudges( Iudges, that is, inferior Magistrates) they are here put in this Place, or simply for themselves, as being Heads of the People, or else by the Figure Synecdoche they are put for the People also, of whom was mention made before. But I am rather of opinion, that here they are put for themselves only, that if this counsel prevail with them, it will be easy enough to bring the People to the right bent they should be at. Excellent are the Verses that 
Claudian. de 4. Consul. Honor.  Claudian hath to this purpose. 
In commune jubes si quid, censesque tenendum  
Primus iussa subi, tunc observantior aequi  
Fit Populus, 〈◇〉 far negat cum viderit ipsum  
Auctorem pare●e sibi, componitur Orbis  
Regis ad exemplum: nec sic inflectere sensus  
Humanes Edicta valent, vt Vita Regentis.   
THE ENGLISH: 
If thou bidst ought to them that stand in awe,  
And thinkest it fit they should observe thy Law,  
observe it first thyself, then will they all  
Be readier much to keep it, Great and Small.  
They ill not refuse to bear the burden, they,  
When the Commander doth himself obey.  
The whole wide World takes sample of the King,  
His Life more force to Law, then Law doth bring.   
And this is the very counsel which the 
His majesties {αβγδ}. l. 2. p. 155.  Best of Kings gave to his Eldest son Prince HENRY of blessed memory, who teacheth us also that 
Plato in Polit.  Plato hath the like, and how that which Plato had, was expressed by this Poet.  
Secondly for Iudges, that is, inferior Magistrates, they also are name with Kings, as vpon whose Shoulders commonly the burden of a kingdom lies. These are Gods curious parcel Guilt, Vessels of 
2 Tim. 2.20.  Honour in his House, whether of the Priests, or of the Laity. For even they also are raised on high for the benefit of their Brethren. But what must these Kings? what must these Iudges do? Intelligere& erudiri; they must be Wise, and be Learned.  
First for the wisdom here meant, it is no Machiavellian wisdom, that's hypocrisy. Satis est Principem externà specie pium& religiosum videri, etiansi ex animo non fit. It is sufficient for a Prince 
Machiavel de Princ. c. 18.  saith Machiavel, to seem in outward show devout and Religious, though in Heart he be not so, and he had wont to bee the Oracle of Princes. But he that so palpably taught hypocrisy in those dayes, no unlikelihood but he hath by this time his Portion with hypocrites, 
Mat. 24.51.  where is Weeping and Gnashing of Teeth. The next way to obtain true wisdom indeed, is to follow that counsel which the Lord gave to Ioshua: This book of the Law, 
josh. 1.8.  saith God, shall not depart out of thy Mouth, but thou shalt meditate therein Day and Night, that thou mayst observe to do all that is written therein, for then thou shalt make thy Way prosperous, and then thou shalt haue good success: or as it is in the margin, as agreeing to the original, And then thou shalt do wisely.  
Secondly for Learning here, it is not that high Speculation, or human Knowledge, or Skill in the Liberal Arts and Sciences, that in this Place is required( which yet is very necessary in time, and place) but the Instruction and Reformation of their mindes in 
Rom. 15.4.  godliness, and indeed the 
Ephes. 4.20.  Doctrine of CHRIST. Where by the way what shal we say of them, that so generally haue maintained, that 
Vid. B. jewels Defence of the Artic. Art. 27.  Ignorance is the Mother of Devotion. No, Ignorantia judicis, plerunque est Calamit as innocents. The Party Innocent 
Aug. de Civ. Dei l 19. c. 6.  saith St Austen, many times smarts for the Ignorance of the judge: and Origen speaking of Divels, Possident omnes qui versantur in Ignorantiâ; They possess themselves of all, 
Orig. in Num. Hom. 27.  saith he, that remain in Ignorance. Indeed concerning the Heathens Mysteries, it was the saying of 
{αβγδ}. Vid. Casaub. Exerc. 16. c. 43. p. 550.  Synesius, Ignoratio Mysteriorum, est illorum veneratio: proptereà Nocti creduntur Mysteria. The Ignorance of those Mysteries, was the Ho●our and Reverence of them, and therefore were they always performed in the Night: but it is not so in Heavenly Mysteries. Nay even in their own Vulgar they may red it themselves, 
1 Cor. 14.38.  Si quis ignorat, ignorabitur, Who so knoweth not, shall not bee known.  
I cannot here forget how this par cell of Scripture wee haue in hand, was alleged by S. Austen against the Donatists in behalf of Christian Princes for dealing in Church affairs. Gaudentius the Donatist of old( as Papists now adays) taking much exception against it; Our Lord Christ, 
Aug. Cont. 2. Gaudent. Epist. l. 2. c. 26.  saith he, the Saviour of Souls sent Fishermen, not Souldiers for the propagation of his truth. God never expected the aid of worldly warriors, seeing it is he onely that can judge both of the living, and of the Dead. To whom as S. Austen then answered, so may we to our Adversaries in like case: hear therefore the holy Prophets, as also the holy Fisher men, and you shall not find religious Princes obnoxious to you. For I haue shewed before, saith he, that it appertained to the care of a King that the Ninivites appeased God, whose anger the Prophet jonas had declared to them before. And therefore as long as you yourselves do not hold that Church which the Fishermen foreshowed, the Apostles ●●●ed: so long Kings that hold the Church, judge it most rightly to appertain to their care, that you scape not scotfree in rebelling against the same. And again a little after: God expecteth not the aid of worldly warriors, seeing to Kings he gives this benefit, that he inspires into them a care that his laws be kept in their kingdoms. For they to whom it is said Be wise now therefore O ye Kings, be learned ye that are Iudges, 〈◇〉 ●he Earth, serve the Lord in fear, aclowledge that their Power ought so to serve the Lord, that they ought to be punished by that Power which will not obey the will of the Lord. But whereas you bring their Souldiers into envy, doubtless if this care appertain to Kings, as in holy Scriptures hath now been shewed, by whom shall those Kings perform so much either against rebellious circuncellions, and their mad Complices, or Ring-leaders, but only by Souldiers that are their Subiects.  
Vers. 11. serve the Lord in fear, and rejoice unto him with reverence.] A specifying of that wisdom, as also of that Learning that was spoken of before, namely, fear& Reverence. wisdom and Learning are no other, but each of these, fear, and Reverence. A serving with fear, a rejoicing with Reverence. First for fear, it is the Alpha and Omega, the Beginning and End of wisdom: the Beginning, as 
Ps. 111.10.  David the Father teacheth us; the End, as 
Eccles. 12.23.  Solomon the son in his Ecclesiastes, or the Preacher. But it is no Servile fear. The Apostle S. John, speaking of that fear, There is no fear in love, 
1. joh. 4.18.  saith he, and fear hath Torment: No, but this is a Filial fear, it is a pleasant Garden of Blessing, and there is nothing so beautiful as it, as the son of sirach 
Ecclus. 40.27  tells vs. Of this kind of fear S. Gregory speaking, As fear in the way of this World, 
Greg. Moral. l. 5. c. 13.  saith he, begetteth weakness: so in our journey and Course towards Heaven, fear begetteth Fortitude. Now this kind of fear is so far from having Torment, that it hath rejoicing annexed with it, as wee see in the next words.  
Secondly, for Reverence, it is in a maner the same with fear, for it is a holy fear of the Heart towards God, witnessed by all seemly behaviour, Gesture, Attire, Countenance, Attention, and such like. And rejoicing is here annexed with it, as it were to season every of these, to show indeed they are all done, not Formidine Poena, for fear of After-claps, but Virtutis Amore, in love to virtue, as the 
Horat. Epist. l. 1. ep. 16. ad Quint.  Poet observeth well: making a difference in this respect between the Good and the Bad. I cannot before I go from this Verse, but remember those excellent Passages which S. Austen hath hereupon. How do Kings serve the Lord with fear, 
Aug. Ep. 50.  saith he, but by forbidding, and punishing with a religious severity, those things which are done against the laws of God. He maketh instance in the King of Ninive in Darius, in King Nabuchodonosor, and then goes forward in these terms. For the King serveth God one way 〈◇〉 Man, another way as a King. As a Man, by living faithfully, as a King, by making Laws with convenient Vigour to command that which is Right. And again in another place, 
Aug. contr. Cresc. Gram. l. 3. c. 51.  Kings do serve God in this as Kings, if in their own realm they command Good Things, and forbid evil, not only concerning the Civil state of Men, but the Religion of God also.  
Vers. 12. kiss the son least he be angry, and so ye perish from the right Way. If his Wrath be kindled, yea but a little, blessed are all they that put their trust in Him.] Concerning Kissing here in this place, I will say as Lipsius did when he wrote a Chapter De Osculis, and 
Lips, Elect. l. 2. c. 6.  began with these Words, Abi Venus, fallam ego te, quae ipsa multos,& de Osculis Caput scribam& inscribam, in quo tamen nihil tibi loci, aut inris. Venus avaunt, I shall now deceive thee, as thou thyself hast deceived many: I shall Wright and entitle a whole Chapter concerning Kisses, wherein thyself shalt haue no place, or right at all. This Passage of Holy Scripture, though it be of Kissing, yet concerns it Venus never a whit, no more then do the Canticles, whose very Beginning is this; 
Cant. 1.1.  Let him kiss me with the Kisses of his Mouth, for thy love is better then Wine. Nor is the kiss here meant such an one as a queen of France( they say) once gave to a famous Chancellor in that kingdom, 
History of Lewis 11. translated by Mr Grimston. l. 1. p. 26.  who passing in the Court by a Chamber, where the Chancellor lay asleep, went, saith the Story, and Kist him, and to her Ladies that marvailed thereat: I kiss not the Man, quoth Shee, I kiss that Mouth, from whence haue issued forth so many excellent Discourses. I nothing doubt, but that Kiss was chast enough, yet is this another then that: though I am not neither of Drusius his mind, who will haue it only to be 
Drus. observe. l. 2. c. 16.  Civill. S. Bernard pleaseth me much better, who speaking of this kiss: Foelix Osculum ac stupenda dignatione mirabile, in quo non as ori imprimitur, said Deus Homini vnitur. This, 
Bernard. sup. Cantic. Ser. 2.  saith he, is an happy kiss, and admirable in regard of the favour God sheweth us therein, for that hereby Mouth is not joined unto Mouth, but God is united unto Man. Come we to Kisses in that other kind, Mouth to Mouth, and Iudas kist our Saviour, no man nearer, even Iudas Iscariot kist the son, but did his Kissing ought avail him, or was it th● Kissing here meant? No: but it came to be a By-word and is the Summum Genus, as it were, to all treacherous Kisses ever since, and so shall be to the Worlds end, A judas kiss. Now if the Kissing here be not such a kiss, Mouth to Mouth, much less is it a Kissing of his Image, or his Rellicks, as our Adversaries the Papists 
Vid. Drus. Observat. l. 2. c. 16.  following the Superstition of the Gentiles, use to do. Iudas yet had a nearer proximity then so, in that he Kissed our Saviours own lips, but his advantage thereby was small.  
By Kissing, then is here meant the Honouring and Obeying of our Saviour, as Kings themselves would bee Honoured, and obeied by their Subiects, a 
2. Kings. 18.6  cleaving to the Lord, and a Keeping of his Commandements. So Pharaoh unto joseph, 
Gen. 41.40  According unto thy Word shall all my People be ruled; It is in the original, All the People shall kiss thy Mouth. And as here Kings, and Princes were put in mind of this Duty, so was it Prophesied by Esay, that so it should come to pass, in regard of that great Honour they should perform to his Church. Kings, 
Esay. 49.23.  saith he, shall be thy Nursing Fathers, and their queens thy Nursing Mothers, they shall Bow down to thee with their face towards the Earth, and lick up the Dust of thy Feet. And again in another place, 
Esay. 60.16.  Thou shalt also suck the milk of the Gentiles, and shalt suck the Breasts of Kings, and thou shalt know that I the Lord, am thy Saviour, and thy Redeemer.  
Why, but is it not enough will some say, to Honor the Father, except we honour the son too? If so be the Son must needs be Honoured, doth not the Honour redound to him, that is done unto the Father? Are not the Father and the son both one? There is a memorable Story in Theodoret concerning this point. 
Theodoret. l. 5. c. 16.  Theodosius the Emperour, when neither by Bishops, nor councils could be got to remove the Arrians from their Churches, Amphilochius alone with his witty behaviour, and answer. wan him to it. For Amphilochius entering the Palace, and finding Arcadius the eldest son of Theodosius lately designed Emperour, and sitting with his Father, Amphilochius did his duty to the Father, but made of his son that sate by him, no account at all. Theodosius thinking the Bishop had but forgotten himself, willed him to salute his son, to whom the Bishop again replied, that what he had done to the Father was sufficient for both. Whereat when the Emperour began to storm, and to construe the contempt of his son, as dishonour done to himself, the wise Bishop made reply: And art thou so grieved, O Emperour, to see thy son neglected, and so much out of patience with those that reproach him? Assure thyself then that Almighty God hateth the Blasphemers of his son,& is offended with them as with ungrateful wretches against their Saviour and Redeemer.  
But what is the Consequence of the sons Anger here in this place? suppose he should be angry, what then? And so ye perish from the right way.] Here then is the Consequence, here is the effect of his Anger; Perishing, and a perishing from the Right Way, not a missing of it onely, for many may miss, and at length come in again, but a Perishing, but an undoing, but an utter consuming of themselves. For there is no other 
Act. 4, 12.  Name under heaven whereby they might be saved. again, he saith not here in this place, 
Aug. de not.& Grat. c. 33.  saith S. Austen, least the Lord be angry, and he show you not the right Way, or he bring you not into the right Way, but walking therein already, he is able so to terrify them, that he saith, Least ye perish from the right Way. How? by what means? Even for that Pride is to be taken heed of, and that in our Good Deeds, that is, in the Right Way, least that Man repute that to be his own, which is Gods,& losing that which is Gods, come to that which is his own. The like to this he hath in another 
Aug. de Correp.& Grat. c. 9  place.  
Howbeit here forsooth Exception is taken, for adding the Word Right. The book of Common Prayer, 
abridgement of that book which the Minist. of Linc. Dioces. delivered to his majesty, Decemb. 1 1605. Reprinted Ao 1617. p. 15.  say Men of our own Coat, appoints such a Translation to be red in the Church, as doth add both Words, and Sentences to the Text, as part of the Text, and without any note of distinction from it,& that sometimes to the changing or obscuring of the meaning of the holy Ghost. As in the Book of the Psalms Ps. 2.12. this word, Right, is added: Ps. 4.8. this word oil; Ps. 13.6 these words, Yea I will praise the Name of the Lord most High; Ps. 14. three whose Verses are added, Viz. 5.6.7. Ps. 22. these words, look vpon me; Ps. 22.31. this word My, &c. Concerning the rest when we come unto them. But as touching the word Right, whether it be added or no, doubtless they are in the wrong. For if it bee so in the Septuagint, I mean in the greek, 
{αβγδ}. Ps. 2.12.  and indeed so it is, then is it not added, the Translators following them, and not the Hebrew. But suppose it be added, yet is there an additament of explication, which illightneth the meaning of the holy Ghost, as this doth in this place. Now God forbid that every such Addition should be that adding to the Scripture, which the Scripture forbids, and they intimate. Oh but it implieth a Contradiction to that Tenet of ours concerning the Certainty of Salvation: for if a man may perish from the Right Way, then is he not certain to persist in it, if not certain to persist, then not certain of his Salvation. Nay, but the meaning here is not, of them that are effectually called, and haue their Conversation in Holinesse( such as they are that from the Word of God haue that Certainty) but of Christians in general, of whom some may perish indeed. I make no doubt but of all men living, Protestants are in the right. The Faith that we profess, is doubtless the Right Way. Howbeit, for many Protestants live so loosely and licentiously as they do, how are they likely to perish from this Right Way, and to come to utter destruction both of Body and soul.  
That which is here annexed, If his wrath be kindled, yea but a little, blessed are all they that put their trust in him: is a Caveat the Prophet gives, that they should not move by their wicked behaviour the son of God to Wrath or Anger. He saith not here as in another 
Ps. 103.8.  place( and as every man is ready to say, and most of all they, to whom least of all it appertaineth) The Lord is full of Compassion and Mercy: long suffering and of great goodness, and so forth. No, but, If his Wrath be kindled, yea but a little: and with that he makes a stop, a kind of Aposiopêsis, 
Quintil. Instit. l. 94, c. 3.  Quid taceat incertum est, wee know not what it is he suppresseth, but he shuts up all with this Conclusion, Blessed are all they that put their trust in him. It seems, 
Dr Fentons Perfume against the Plague. p. A. 7. b.  saith a worthy Divine that when the Prophet did but thus think of the Wrath of God, it put him into such a Passion, that as men astonished, and half frighted, use to bless themselves, so the Prophet here in this place.  
S. Austen goes another way, and it is a good way too. The Prophet, 
Aug. in hunc Ps.  saith he, saith not here, that they are safe and secure that put their trust in him, as if this onely were the profit that they reaped thereby, that when Others were punished, they should escape, but he saith they are Blessed, and in this blessedness is contained the Perfection and Consummation of all good things whatsoever, that possibly can betid the soul of Man. Indeed Gods public Punishments Plague, Famine, Sword, and the like, sometimes light vpon the Godly, as well as vpon the Wicked, and yet the Godly in midst of their Miseries are Blessed, and Happy notwithstanding. S. Cyprian hath an excellent saying to this purpose: Some, 
Cyp. de Mor●●l.  saith he, are at a stand, for that the Plague now raging, lays hold on us Christians, as it doth on the Heathen. As if Christians believed only to this purpose that they might with hearts ease in this present World be free from all adversities; and enjoy their time here with much felicity, and not rather after they had suffered here all sorrows whatsoever, be reserved for those joys which are in the World to come. No: a Man must make full account in this world to taste of Bitter and Sweet, that so he may say as S. Austen 
Aug. Confess. l. 10 c. 28.  saith, Contendunt Laetitiae meae flendae, cum laetandis Maeroribus,& ex qua parte stet victoria, nescio. My rejoicings to be Sorrowed for, contend for superiority with my sorrows to be Reioyced at, and whether of which shall haue the Victory, I as yet know not.  
And thus are we come at length to the end of this Second psalm. A psalm, that besides the ordinary saying of it the First Day of the month, is appointed to bee red in the Church at Morning Prayer on Easter Day. Easter Day, is the Day of our Saviours Resurrection, when triumphing over Death and Hell, he began that spiritual kingdom of his, that shall never haue end. And this Psame, as it was in Davids time, a prophesy thereof, namely that such a thing was to be: so is it now in these times, a gospel( as it were) of the same, wherein David shows no less that such a thing hath been indeed, then did the Evangelists themselves that wrote the Story. For what is this whole psalm but a Comment, as it were, on those words of the Evangelist S. matthew, 
Mat. 28.18.  All Power is given unto me in Heaven, and in Earth; and on those of S. mark, 
Marc. 16.16.  He that believeth, and is baptized, shalbe saved, but he that believeth not shall be damned; and on those of St Luke, 
luke. 24 46.  Thus is it written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and on those of St John; 
joh. 18.36.  My kingdom is not of this World: My kingdom is not from hence. True it is, that David here did in a literal sense mean himself, against him it was that the Heathen so furiously raged, and the People imagined so vain things, howbeit David as he was herein a Figure of our Saviour CHRIST, so did he mean no doubt in this very psalm, our Saviour CHRIST to. witness the Apostles of our Saviour, who in the 
Act. 4.21.  Acts of the Apostles not only so took it, but the Apostle St Paul also, in his Epistle to the 
Heb. 1.5.5.5.  Hebrewes. Our Saviour then thus meant, and this psalm being an Exhortation unto all such as should live in our Saviours Time, that they should all of them take special notice of the kingdom of our Saviour, and submit themselves wholly thereunto; now that the kingdom is thus spread, and the whole World, as it were, in belief, what better befitteth us Christians, then when wee solemnize such Feasts, to say this psalm amongst the rest, which sorteth so exceeding well, both with the Mystery, and the Season.   

PSAL. III. Domine quid.  
1 LORD, how are they increased that trouble me! many are they that rise against me.  
2 Many one there be that say of my soul: there is no help for him in his God.  
3 But thou O Lord, art my Redeemer: thou art my Worship, and the lifter up of my Head.  
4 I did call vpon the Lord with my voice: and he heard me out of his holy Hill.  
5 I laid me down and slept, and rose up again: for the Lord sustained me.  
6 I will not be afraid for ten thousands of People: that haue set themselves against me round about.  
7 up Lord, and help me O my God: for thou smitest all mine Enemies vpon the cheek bone, thou hast broken the Teeth of the ungodly.  
8 salvation belongeth unto the Lord: and thy blessing is vpon thy People.  
THE ANALYSIS.  
WHat occasion the Prophet David had, of writing this psalm, is evident by the Title, as the Title is specified in the Hebrew, and in some Translations thereof. Quomodò Ianua introducit in Domum, sic Titulus Psalmi introducit in Intellectum. As the Gate 
Aug. de Verb. Apost. Ser. 20.  saith St Austen, lets in to the House, so doth the Title of a psalm to the understanding thereof. In the Vulgar it is thus: A psalm of David when he did fly from the Face of absalon his son. The Story is in the Second of Samuel, and is in effect to this purpose. absalon, wicked absalon had made against his Father David, a main Conspiracy. absalon 
2. Sam. 15.10.  saith the Scripture, sent Spies throughout all the Tribes of Israel, saying, As soon as ye hear the sound of the Trumpet, then ye shall say, absalon reigneth in Hebron. David vpon the news hereof, fled from jerusalem, and betook himself unto the wilderness, at which time( as it is not unlikely) he composed this psalm.  
The psalm is framed unto God by way of Petition, that in regard his Enemies were so many, as it is in the First Verse; and so maliciously bent against him, as it is in the Second; and yet his Faith in God was very firm, as it is in the Third Verse; again in regard the goodness of the Lord had been formerly such unto him, that he never made his Prayer unto him, but he was heard effectually, as it is in the Fourth Verse; and therefore still relied on him with much Security, as it is in the Fift; and Confidence as in the sixth Verse; his Petition, I say, is to God that he would now also deliver him, as it is in the seventh Verse; especially, for he alone was able to effect it, as it is in the Eight Verse. And thus much of the Analysis.  
VErse 1. Lord, how are they increased that trouble me: many are they that rise against me.] It was a memorable saying of King Solomon, 
Prov. 16.7.  When a mans ways please the Lord, he maketh even his Enemies to bee at peace with him: and it is as true again on the contrary, that when the ways of a man please not the Lord, he maketh even his Friends to be at Enmity with him. What ways they were that David took, before these Troubles did befall him, is recorded in holy Writ: namely, first the Way of Concupiscence, then the Way of Adultery, next the Way of Dissimulation, afterward the Way of murder, and how displeasing these ways were unto the Lord, witness the Words of Nathan to David. Thou 
2 Sam. 12.9.  saith he, hast killed uriah the Hittite with the Sword, and hast taken his Wife to be thy Wife, and hast slain him with the Sword of the Children of Ammon. Now therefore the Sword shall never depart from thy House, because thou hast despised me, and hast taken the Wife of Uriah the Hittite to be thy Wife. Thus saith the Lord, Behold I will raise up evil against thee, out of thine own House, and I will take thy wives before thine Eyes, and give them unto thy Neighbour, and he shall lie with thy wives in the sight of this Sun. For thou didst it secretly, but I will do this thing before all Israel, and before the Sun. Hence then that increase of those that troubled him: hence those Many that rose against him. His complaint here in this place was not of the Philistians, the Idumaeans, the Moabites, and such like, utter Enemies to the Church of God, and consequently to himself, but of his Subiects, his Servants, his counsellors of Estate, all in a manner falling from him, and adoring now the Sun rising, for so they took absalon his son to bee. In this his speech then, and in these words, is both Admiration, and Astonishment. Admiration, for that it was strange, that such great friends a little before, should prove such Enemies unto him, and grow in a trice from one extreme unto another: Astonishment, for that they were such as himself not long before, had promoted to the Honours and Dignities they did enjoy. But this is no new thing nowadays, such ungrateful Wretches as these, the World hath such stoar● of, as there be Moats in the Sun. Nay even at that tim● it seems they were so many, that David himself could not number them, onely the Scripture will inform us, ( and by that we may guess the Multitude was exceeding great) in that no less then 
2 Sam. 18.7.  Twenty Thousand of them were slain in one Day. Besides the captain and Ringleader of them absalon himself, who how he was taken up between the heaven, and the Earth, Some say, by the hair, the Scripture saith, by the Head, remaines a Spectacle for all undutiful, and ungracious Children to their PARENTS, for ever to behold. It shall not bee amiss here to remember that Epitaph, or Epigram, which 
Strigelii Loc. Theolog. ae Christoph. Pezel. edit. Part. 3. p. 385.  Pezelius hath made vpon him. 
Degener immerito rapuisti Sceptra Parenti,  
O Iuvenis, Patriae Pestis acerba tuae.  
Digna tuis coeptis said Poena secuta, vagantem  
Frondibus arboreis implicuere Comae.  
Hasta joab maduit forti vibrata Lacerto,  
Sanguine, transfixo Pectore, tincta tuo.  
Has Scelerum Poenas pulso dedit ille parent,  
I nunc,& Patrijs insidiare Bonis.   
THE ENGLISH. 
disloyal Princox, Plague of native soil,  
Thou undeservedly didst sceptre wring  
From Fathers hand, and made the same thy spoil,  
When afterwards it did due Vengeance bring:  
The Trees themselves thee punished, for thy hair  
Tangled therewith, they hoist thee in the air.  
Nor only so, but Ioabs Dart beside  
eftsoons bereft thee of thy Lifes strong Fort,  
Into thy Bowels it did swiftly glide,  
And made thy blood gush forth in ample sort.  
These were thy Punishments, this was thy Fate,  
go now, and undermine thy Fathers State.   
But to return again to my purpose. This is the First psalm of many others that haue the Word LORD in the Vocatiue, a Word so oftentimes used in all these psalms. It is in the original, that peculiar Name of GOD, consisting of four Letters, commonly called {αβγδ}, whereof as many haue spoken much, so 
I. Drusii Tetragram. c. 14.  Drusius hath written a whole Treatise, showing that it is the proper Name of the DIVINE ESSENCE, and that it hath no proper Vowels, and therefore that it is left vnpronounceable, to show the better that the Essence of God is incomprehensible. And yet where ever the Iewes found it, they took the Vowels either of Adonai, or Elohim, and so pronounced it. It is always in our last Translation translated LORD, and the Word LORD is always printed in capital Letters, but if it be the Word Adonai in the original, which signifies Lord to, or Elohim, then is it printed in smaller Letters. An example hereof we haue Ps. 8.1. O LORD our Lord, how excellent is thy Name in all the Earth! And indeed it was long ago the counsel of Antonius Rodolphus Cevallerius in an Epistle to the Bishop of Eli that then was, B. Cox( it should se●me) that where ever that Word of four Letters was in the original, the Translation should be in 
Characteribus mainsculis.  capital Letters, as 
I. Drus. ib. c 18.  Drusius witnesseth in his foresaid Book, and our Translators haue most exactly observed in our English Word LORD, throughout their whole Translation, not once naming the Word jehovah, for ought I haue observed, but only Exod. 6.3.& 17.15. And as our English Translators, so the Septuagint translate it to, as 
Zanch. de Nat. Dei, seu de divin. Attrib. l. 1. c. 17.  Zanchius hath observed. Indeed 
Illyr. Clau. Script. Tract. de Rat. cognosc. sac. Lit. p. 45.& De Nomine Jehova p. 622.  Illyricus mislikes it, and saith that the Name dominus, LORD, doth obscure the nature of that other Name, howbrit since the Apostles themselves as 
Calv. Instit. ●. ●. c. 13.§. 20.  Calvin observeth, translated it by this Name to, {αβγδ}, Dominus, Lord, their Example in this ●●se, may bee for us a sufficient warrant. The Word is a Name of Relation, and doth intimate unto us, that there is a mutual consequence, or a kind of dependence between GOD, and him who styleth him LORD. Whereupon St Austen, As he cannot be a Servant 
Aug. de Trin. l. 5. c. 16.  saith he, that hath not a Lord: so cannot he be a Lord, that hath not a Servant. And Thomas Aquinas to this purpose, Deus non fuit Dominus antequam habuit Creaturam sibi subiectam. Though GOD 
Aquin. Sum. Part. 1. Qu 13. Art. 7. Ad Sextum.  saith Aquinas be before his Creatures: yet forasmuch as in the signification of Lord, it is comprehended that he hath a Servant: and so contrariwise, these two Relations, Lord, and ●ervant, are by nature extant together, therefore GOD was not the Lord, before he had the Creature subject unto hi●. He that will see more in this case, I refer him to that Question 
Zanch. de Nat. Dei. l. 1. c. 10.  handled by Zanchius, That seeing God is everlasting, and immutable, and nothing happeneth to him anew, whether there be any Names that so agree unto him by reason of Time, that they could not be his Names from everlasting. In the handling of which Question he sheweth how St Austen discoursed like an orator, Aquinas like a schoolman, vpon one and the self-same Point. But now to the Many here, Many are they that rise against me.]  
Many in this Verse, and Many in the next, whereby we may perceive that it is not always the safest way that Many go. Whereupon St Austen, esteem not of their number 
Aug. in Ps. 39.  saith he, I grant they are Many, who is able to number them? Few they are that go the strait way. Bring me hither the meddles, begin to weigh, see what a deal of chaff is hoist up in one scale, against a few Barley Cornes in the other. And again in another place, 
Aug. in Ps. 128  The Church was sometimes in Abel alone, and Abel was overcome by his wicked, and devilish Brother Cain; The Church was sometimes in Enoch alone, and Enoch was translated from the Society of the Wicked: The Church was sometimes in Noahs House alone, and Noah endured all those that perished by the Deluge; The Church was sometimes in Abraham alone, and we are not ignorant what Wrongs the Wicked did unto him; So likewise the Church was sometimes in Lot, his Brothers son, and onely in his House, amid the whole City of Sodom, and he bare with the Iniquities of the Sodomites so long, till at length God delivered him from the midst of them. Thus Nazianzen, speaking of his own Time, Where are they now 
Greg. Naz. ad Arian.& de seips. Orat. 24.  saith he, that upbraid us with our Poverty, and boast so much of their own Wealth? who define a Church by Multitude, and contemn a small Sheepfold. Lastly, St Chrysostome, I pray you 
Chrys. ad Pop. Antioch. Hom. 40.  faith he, what profit or advantage is it, to be rather a great deal of Chaff, then a few precious Stones? Multitude consisteth not in the quantity of number, but in the quality, and efficacy of virtue? Elias was onely one, and the whole World itself was not worthy to bee weighed with him. Thus the Fathers, and yet 
Bell. de Eccles. Milit. l. 4. c. 7.  faith Bellarmine, The fourth Note, or mark of the Church, is Amplitude, or Multitude, and Variety of believers.  
Verse 2. Many one there be that say of my soul: there is no help for him in his God.] Wee saw in some sort the Many before, but now we see them far better, in that we not see them onely, but hear them. According as Socrates to one that stood mute before him, Loquere, vt te videam, speak 
Eras. Apopth.  saith he, that I may see thee. Indeed Speech as 
Plut. de Lib. educand. Laert. in Democrit.  said Democritus, is the Shadow of Action: or the Image, and Representation of our works, as 
Laert. in Solon.  Solon was wont to say, and Seneca to this purpose, 
Senec. Epist. l. 20. ep. 115.  Such is Mans Speech as is his Life. Non potest alius esse Ingenio, alius Animo colour. He maketh instance in no worse Man then maecenas himself, and an hundred pities it was, that so good a Man in one respect, was so bad in so many. The Prophet here sees them no man better, and therefore describes them by the impiety of their Words. First concerning the Word soul, soul in holy Scripture is taken divers and sundry ways. It is taken for the whole Man consisting of Body and soul. So the Prophet Ezechiel, 
Ezech. 18.20  The soul that sinneth, it shall die. It is taken for the Will and Affections, whereof the soul is the Seat, so is it said in holy Scripture, that the soul of jonathan was 
1. Sam. 18.1.  knit with the soul of David. But here in this place it is taken for Life, and his Enemies now thought that they had him at such a lift, that Safety itself could not haue saved him. witness their very Words, There is no help for him in his God. What? not for David? what? not in God? what? not in his God? satan himself durst never haue said it, and shall his Miscreants speak that which satan dares not? But why no help? why not for David? why not in God? why not in his God? Why? but for they saw forsooth themselves so Many, they saw Davids Friends so few. Davids Army in respect of them, were like two little 
1 Kings 20.27.  Flocks of Kids, they the●●elues filled a whole country. I  told you in the Verse before, that we might guess how great an Army absalon had, when two and twenty Thousand of them were slain. An Army consisting of 30000 foot, and 4000 Horse is sufficient some 
Gener. Hist. of spain, transl. by Mr Grimst. l. 28. p. 1057.  say, for the execution of any worthy enterprise whatsoever. Nay the cardinal of Sion was wont to 
Guicciard. Hist. l. 12.  say, that an Army of 40000 Swissers, was a Power able to meet in the field with the whole residue, of the World, joined in one strength. By much likelihood Absolons Army came not much short of the greater of these two numbers. What Davids was, the Scripture tells us not, onely Iosephus enformes us in the 
{αβγδ}. joseph. Antiq. l. 7. c. 9.  Greek that it was but 4000, I say in the Greek, for that the English Iosephus so much mistaketh,& readeth 40000. Now being but 4000,& his enemies so many,& calling to mind our Saviours 
luke. 14.31.  Proportion of Ten, to meet with Twenty Thousand how unequal it is, well may we think they had cause to be so confident, and to think but meanly of David, but to think as meanly of Davids God to, and that he could not, or would not help, it was Blasphemy to say he could not, and to say he would not, Incredulity. And was not all this verified in our saviour vpon the cross? It is the Observation of Arnobius, What say they here which the Iewes said not, 
Mat. 27.43.  He trusted in God, let him deliver him now if he will haue him. But what saith David to all this? was he of the same mind? Nay: for it followeth:  

Arnob. in hunc Ps.  Verse 3. But thou O Lord art my Defender, thou art my Worship,& the Lifter up of my Head.] Faith, 
Heb. 11.1.  saith the Apostle St Paul, is the Substance of things hoped for, the Evidence of things not seen. lo here the force of Faith, which whatsoever Men, or Divels say to the contrary, is fixed in God above, and assureth itself of those things which are not as yet seen. He had scarcely retired himself in these his Meditations unto God, whenas immediately he began to feel a secret working of the Spirit, and an invisible presence of God above. David could not but remember how he had betaken himself to his h●●●●s, and how he did fly from absalon, and yet he here acknowledgeth God his Defender; he was not ignorant how full of Infamy and obloquy he was, and yet he here acknowledgeth God to be his Worship; lastly he lies prostrate as it were, and groveling on the Ground, and yet he acknowledgeth God to be the Lifter up of his Head, that is, as 
Drus. Observat. l. 3. c. 5.  Drusius observes, to make him go with a glad and merry countenance, opposite whereunto is that of God to Cain, 
Gen. 4.6.  Cur concidit Vulius tuus? why is thy Countenance fallen, that is, why goest thou so sad and heavily? Thus whatsoever befell David, he had by Faith a salve, and Remedy for the same. Oh the excellency of Faith? the invincible Strength& Force thereof? These bodily Eyes 
Chrys. in Gen. Hom. 10.  saith Chrysostome, that see things visible, cannot possibly do so much as the Eyes of the Spirit may. For the Eyes of the Spirit are able to see the things that be not seen; and that haue no being at all. And again in an other place, The Eyes of the Mind 
Chrys. de Verb. Esaiae Vid. Dom. Hom. 3.  saith he notwithstanding they find Walls, or Mountaines, or the Bodies of the Heauens themselves opposed against them, yet they for all that, will easily pass them through.  
Vers. 4. I did call vpon the Lord with my Voice, and he heard me out of his holy Hill.] We saw in the Verse before the Excellency of Faith, we may see in this Verse the Excellency of Prayer. David was now at Deaths door, chased out of his own kingdom, robd and bereft of his royal dignity, forsaken of his friends and Familiars, his Enemies railing on him, his own son seeking his Life, and yet he for all this gives himself unto Prayer. That time which others would wholly haue bestowed, or in breathing out Slaughter and Revenge; or in giuing the bridle to the Tongue, in Cursing, and wicked Speaking, and railing on their Enemies, he spends in his Soliloquies unto God, and in his Meditatio●s unto him, accordingly as he saith in another of his 
Ps. 109.3.  psalms, For the love that I had unto them, lo they take now my contrary part, but I give myself unto Prayer.  
But it is here said he did call vpon the Lord with his Voice, intimating that his Prayer, was not mental, but Vocall, and so indeed oftentimes ought Prayer to bee. The●e is, 
P. Martyr. in 1. Sam. 1.12.  saith Peter Martyr, no need at all of Voice, when we make our private Prayers unto God, in regard that God heareth, and beholdeth our Hearts, and Minds. And yet sometimes, saith he, it may be used to very good purpose, because it may fall out that we may languish in our Prayers,& our Minds may be wearied, which the Voice again will refresh, and give thereunto a new Vigour. It followeth, And he heard me out of his Holy Hill.]  
The Hill here meant was Mount Sion, whereupon was placed at that time the ark of the Lord. The Story is 
2. Sam. 15.25.  recorded in the Second of Samuel, where we shall red, that whenas David flew from absalon, the Levites went with him, and Abiathar the Priest, and carried the ark with them. Howbeit David in many respects would none of all this, and therefore caused them to return again to the City of jerusalem where Sion was. This that here then he saith in these words, is to this effect; that howsoever by distance of Place he was deprived of the sight of the ark, yet was that no cause at al, but that th● Lord might give him the hearing, he being 
Ps. 145.18.  Nigh to al such as call vpon him faithfully. Why Holy Hill, see 
Exposit. in Ps. 2.6. p 41.  before.  
Verse. 5. I laid me down and slept, and rose up again, for the Lord sustained me.] Philip King of Macedon having slept a sound sleep, and waking at the last, and seeing Antipater by him, No marvel, 
Plutarch. Apopth.  quoth he, I slept so soundly, seeing Antipater was by, and watched. It had not like to haue fallen out with King Saul so well, 
1. Sam. 26.15  when he on a time fell asleep, howsoever Abner was near him that loved him as well as ever Antipater did King Ph lip. But no such Keeper indeed as the Lord God of hosts, not Abner, not Antipater. Had 
judge. 4.21.  Sisera, and 
Iudyth. 13.8.  Holofernes, so been kept, they had not miscarried as they did. Not a Night goes over our heads, but it may be our own case, such a Death, or such like. But as our enemy ever watcheth to play jael, or judith with us, so he that keepeth Israel, he that keepeth us, 
Ps. 121.4.  will neither slumber, nor sleep. It is strange how the Lord of heaven hath kept Many of his Servants whenas they were in a dead sleep, and none by to watch them, but onely the Murtherers themselves. I haue red of One in queen Maries time( whom since I had good cause to know, as being between us both( to speak in S. jeroms words) Nomina Pietatis, Officiorum Vocabala, 
Hieron. de Vitand. suspect. C●ntubern.  Vincula Naturae, secunda post Deum Foederatio, that being on a time in bed in an inn, and One that had been his Servant lying near unto him,& coming at Midnight to haue murdered him, the Master was dreaming at that instant, that the Bed whereon he lay was all on Fire, whereat starting up, and crying to God for help, the murderer was so affrighted, that he desisted from his purpose, craved pardon for the attempt, and presently revealed to him who they were that set him on work. But concluding this point with that of Moses, 
Exod. 15.2.  The Lord is my Strength, and Song, and he is become my Salvation: he is my God and I will prepare him an Habitation, my FATHERS God, and I will exalt him, I return unto my purpose.  
The Prophet could not better make known unto us the tranquillitie of his mind amid the many dangers he was in, then by these effects he here tells us, of Lying down, and Sleeping, and Rising up again. For as when the mind of Man is much troubled by reason of any imminent danger, or he goes not to Bed at all, or if he goes, he sleeps not soundly: so if so be nothing trouble him, then doth he freely take his rest, and much refreshed by that rest, he riseth again with much alacrity. When thou liest down, 
Prov, 3.24.  saith Solomon, thou shalt not be afraid: yea thou shalt lie down, and thy sleep shall be sweet. This sweetness of Sleep, as it is not the meanest of those Blessings that God bestoweth on us, and many would give much for the purchasing thereof, so the 
Ovid. Met. l. 11.  Poet describes it accordingly, 
Somne quies rerum, placidissime Somne Deorum,  
Pax animi, quem Cura fugit, qui corpora duris  
Fessa ministerijs mulces, reparasque Labori,  and so forth. But the Prophet here, not only slept, but rose again, which Sleeping of his, and Rising again he ascribeth to the Lord. And indeed as S. Austen 
Aug. Hom. 28 Vid. Greg. in Evang. Hom. 1.  speaketh Nonne multi sani dormicrunt& obduruerunt? Haue not many gone to Bed safe and sound, and been found stark dead by the Morning? What need wee Examples of old, as the 
Exod. 12.30.  First born of the Egyptians, Saraes 
tub. 6.13.  seven Husbands, the whole 
2. King. 19.35.  Camp of the Assyrians being an Hundred, fourscore, and five Thousand, I suppose no Man living but may call to mind some one Acquaintance or other, that hath miscarried in this kind. Now for it may be any mans case, which hath been the case of so many, hence is it that our Mother the church teacheth all and every of her Children to pray against sudden Death, importing therein, as that Worthy 
M. Hooker Eccles. Pol. l. 5,§. 46.  divine observeth a twofold Desire. First, that Death when it cometh may give us some convenient respite: or Secondly, if that be denied us of God, yet we may haue wisdom to provide always before hand, that those evils overtake us not, which Death unexpected doth use to bring vpon careless Men, and that although it be sudden in itself, nevertheless in regard of our prepared minds it may not be sudden. And here I cannot but remember that thrice worthy 
He died Ian. 25. 1617. according to the Churches Computation, otherwise 1618, and gave above a 1000 Pound towards the new Building of the Forefront of the college.  Doctor in his Faculty,& as worthy a governor in the university, the Right worshipful Mr Dr Blencon forty yeares Provost of Oriel college, who died thus suddenly( untimely to many) most untimely to myself) and yet to whom in regard of his prepared mind appearing by his last Will and Testament, Death no doubt was not sudden. he had the first two Letters of both his Names who some 300 yeares before, was the First Provost of that House, and a most principal Benefactor, insomuch that vpon the Death of the Laetter, these Verses were made on Both. 
A. B. Praepositus primus, said& Vltimus A. B.  
Auspicium Tecto magnum EDOVARDE tuo.  
Ambos quod viait disiunctos Nestoris Aetas,  
Aedificatores nunc habet vna Domus.  
Vna Domus Terris habet illos, unica Coelis,  
Copula ter faelix COELO, eademque SOLO.   
THE ENGLISH. 
That A. B. stood for Provost First,  
and for the Last likewise,  

K. Edw. the Second, Founder of ORIEL college. Adam Brown, Almoner to the King. the first Provost thereof.  EDWARD: it shewed unto thy House,  
what Fortune should arise.  
Those Two whom space of Hundred yeares,  
thrice  told, did so much sever,  
One House holds Both, Both Builders are,  
and Both she holds together.  
One House in Earth in heaven one House,  
neither holds one alone,  
Thrice happy Couple whom both HEAVEN  
and EARTH thus join in one.   
But to return to my purpose.  
Having thus far spoken of this Fift Verse, I might seem to haue done with it, and not to need to go any farther, but that there are of the Fathers that seem to see more therein, then as yet we haue seen. Arnobius, and S. Austen, they see in these words our Saviours Passion,& his Resurrection both. Our saviour, 
Aug. de Gen. cont. Manich. l. 2. c. 24.  saith S. Austen, took his rest with the sleep of his Passion, that his spouse the Church might then be framed, and fashioned to him, which sleep of his he thus singeth in the ditty of the Prophet, I laid me down and slept, and rose up again, for the Lord sustained me. Nay vpon this very ground S. Austen 
Aug. in hunc Ps.  saith it more appertaineth to the Person of Christ, then it did to the Person of david. Iesus, 
Arnob. in hunc Ps.  saith Arnobius, cried with his voice unto God, and he was heard, insomuch that he esteemed of Death as of a sleep. From whence arising, he feared no more but now vpon Corruptible putting on Incorruptible, and vpon mortal, Immortality he fears not Thousands of People that set themselves round about him. And foundeed it here followeth.  
Verse. 6. I will not bee afraid for ten Thousands of Peo●●e, that haue set themselves against me round about.] An excellent Fruit of an excellent Faith: boldness and undaunted Courage against all Opposition whatsoever. Such a Courage had Elisha, who when his Servant saw such a mighty host compassing the City where his Master was, and thereupon fell a crying: fear not, 
2. King. 6.16.  saith Elisha, for they that be with us are more then they that bee with them Ezechiah vpon the like words, concerning the King of Assyria, yields his reason, With him is an arm of Flesh, 
2. Chron. 32.7.  saith he, but with us is the Lord our God to help us and to fight our battles. So the Apostle 
Rom. 8.31.  S. Paul, What shal we then say to these things? If God be for us who can be against us? And again a little after, 
V. 35.  Who shal separat us from the love of Christ? shal Tribulation, or distress, or Persecution, or famine, or nakedness, or peril, or Sword? Nay in all those things we are more then conquerors, through him that loved vs. As if all those had been but Fleabytings. But then in a strain beyond all admiration; I, saith he, am persuaded, that nether Death, nor Life, nor Angels, nor Principalities, nor Powers, nor Things present, nor Things to come, nor Height, nor Depth, nor any other Creature shall bee able to separate us from the love of God, which is in Christ Iesus our Lord. Which yet notwithstanding is not so to bee understood, as if the Godly Man were thus continually courageous in this sort: Pray for me, 
Act. and Mon. edit. 4. p. 1724. col. 1.  saith Father Latimer, in his Conference with Ridly, for I am sometime so fearful that I would creep into a Mouse-hole, sometimes God doth visit me again with his Comfort. So he cometh and goeth, to teach me to feel and to know mine infirmity, to the intent to give Thanks to him that is worthy, least I should rob him of his due as many do, and almost all the World. Thus was it with our Prophet himself, who as courageously as he speaketh here, is elsewhere in his book of psalms in Father Latimers Tune and Taking. As, 
Ps. 42.6.  Why art thou so full of heaviness O my soul,& why art thou so disquieted within me? And again, 
V. 14.  Why art thou so vexed O my soul, and why art thou so disquieted within me? And again the 
Ps. 43.5.  third time, Why art thou so heavy O my soul: and why art thou so disquieted within me? Like our Saviour in the Garden, 
Mat. 26.39.  O my Father if it be possible, let this Cup pass from me, nevertheless, not as I will but as thou wilt; And again, 
V. 42.  O my Father, if this Cup may not pass away from me, except I drink it, thy will be done: and he prayed the 
V. 44.  third time, saying the same words. But to return unto my purpose.  
Our Prophet here thus courageous what is it that he doth? Doth he now set down and rest him, and makes no more ado? Nay but he prays to be holpen notwithstanding, he give not over Prayer, and therefore saith as here it followeth,  
Verse. 7. up Lord and help me, O my God, for thou smytest all mine Enemies vpon the Cheeke-bone, Thou hast broken the Teeth of the Ungodly.] First in that the Prophet here, so particularly speaks of God, in calling him his God, and saying O my God, it is partly the Fruit of Faith and love, partly in answer to his Adversaries. First concerning that Fruit. God, 
Aug. de Ocib. c. 16.  saith S. Austen, is the God of all, and yet I wot not how, a Man shall hardly dare to say MY GOD, unless it be such an one as believeth in him, and also loveth him, such as one saith[ MY GOD] Thou, whose thou thyself art, hast made him thine. This it is that he doth love. Thou in the sweetness of thy affection, and vpon the confidence of thy love saist, deus MEVS, MY GOD, Thou saist it securely, thou saist it truly, because he is thine indeed, and yet thou hast not made him that he is not others too. For thou usest not to say( in particular sort) MY GOD, as thou usest to say, My Horse. The Horse that is thine, is no other mans besides, God is not only thine, but his besides that saith as thou dost, deus MEVS, MY GOD. So S. Chrysostome, It is the manner of the Prophets, 
Chrys. in Gen. Hom. 34.  saith he, to say, MY GOD, notwithstanding he is the God of all the World. But this is the special and singular office of love of things common to make them proper. So S. Bernard, who speaking of the Prophets appropriating of God unto himself in another of his psalms, Here the Prophet, 
Bern. in Ps. Qui habitat. Ser. 2.  saith he, saith MY GOD, but why not, our GOD? Because as touching Creation, Redemption,& all the rest of those his other like Benefits besides, he is the God of all, but as touching their Temptations, every one of all the Elect hath him as it were peculiar to himself. For he is so ready to raise up every one that falleth, and to recall him again, that flieth from him, that it seems he leaves all other, and addicts himself to one alone. To this purpose S. Austen, O Gracious Omnipotent, 
Aug. C●●f●ss. l. 3. c. 11.  saith he, who so curest every of us, as if thou only curedst him, and curest all in general, as if all were but one in particular.  
But that the Prophet here saith, O my God, it is partly as I said, in answer to his Adversaries. His Adversaries had said before, There is no help for him in his God: whereupon the Prophet in this place, Up Lord, and help me O my God. As if so be he had said, it toucheth now thine own Honour. Thy own Might, and majesty, and Power is now called in question. They seem to aclowledge thee a God, for they say thou art My God: but Power they aclowledge none in thee, none at all, for they say there is no Help in thee, Up therefore, and help me, O my God. But now concerning the Words, up Lord.  
First, what the Prophets meaning may here be, by saying up Lord, we may gather by another place. For in an 
Ps. 44.23.  other of his psalms, speaking in these words, up Lord, why sleepest thou awake and be not absent from us for ever: he may be thought to intimate that the Lord by reason of differing his help, had been as it were asleep. And yet himself knew full well, and professed it accordingly, that He that keepeth Israel( and who are the true Israel, 
Ps. 121.4.  but the 
Gal. 6.16.  Godly) shall neither Slumber nor sleep.  
Secondly, whereas he saith, up Lord, it is to be observed, that he goeth not to Saints for help, but directly to the LORD, a point of Divinity which the Church of Rome will in no wise learn. No doubt Abraham, Isaac, jacob, and Moses, were for Saints as much accounted of by our Prophet, as ever Peter, and james, and John, and the Blessed VIRGIN in the estimation of Christians could haue been, yet goes our Prophet to none of them all, but directly unto God. I will lift up mine Eyes to the Hills 
Psal. 121.1.  saith he, from whence cometh my help. Mine help cometh even from the Lord, which hath made heaven and Earth. And again, 
Psal. 73.24.  Whom haue I in Heaven but thee: and there is none vpon Earth that I desire in comparison of thee. If the holy Angels and Saints in Heaven were at all to bee implored, 
Vid D: Abbots True Ancient Rom. Cath. Part. 1. p. 356.  why did not David in all his psalms implore their help? The Apostle St Paul stood in need of other mens Prayers, and therefore craveth the help of the 
Rom. 15.30.  Romans, and hopeth by the help of the 
2. Cor. 1.11.  Corinthians Prayers, to bee delivered from great dangers: but did he ever desire the help of the Saints that were dead, as more charitable and desirous of Gods Honour, and our spiritual Good more forward to pray for us, and more gracious in Gods sight to obtain our Requests? No, he knew no such Prayers, who no doubt had he known them, would haue imparted them to the Church, no man sooner. I could in this case produce 
Aug. in Ps. 64& cont. Epist. Parmen. l. 2. c. 8.  St Austen, 
Orig. cont. cells. l. 8.  Origen, 
Theodoret. in Coloss. c. 2.  Theodoret, and 
Tertul. de Trin.  Tertullian, but I had rather sand you unto 
Vid. D. Abbots answer to D. Bishops Epistle to the King.§. 9.  Him, who produceth them at large, and discourseth so learnedly of them in his answer to D. Bishops Epistle to the King.  
But how comes it to pass, that having said in the Fourth Verse before, I did call vpon the Lord with my voice, and he heard me out of his holy Hill; And again in the Fift Verse, The Lord sustained me; And again in the sixth Verse, I will not be afraid for ten Thousands of People that haue set themselves against me round about: how comes it to pass, I say, that here in this place he seems to be somewhat d●ffident, Up Lord, and help me, as if now, very now, he were afraid to loose his Life. The answer is, that the Security which the Godly haue amid their Troubles, and a Contempt in some respects of the Life they here enjoy, and the Petitions in this kind of saving the same Life, if it stand with Gods Pleasure, may well accord and agree together. For although they are far in love with the Life that is to come, insomuch that they may say as 
Tul. some. Scip.  Laelius in Tully, Quid moror in terris? why stay I longer on the Earth? or with the Apostle St Paul rather, 
Philip. 1.23.  I haue a desire to depart, and to be with Christ: yet cast they not off all care concerning this Life. They know that this Life present is a singular Gift of God, and that it is against all good Military Discipline, to leave their 
Retinendus Animus in custodia Corporis, nec iniussis eius, aquo ille est nobis datus, ex hominum vita migrandum est, ne munus humanum assignatum ae Deo defugisse videamini. Tul. some. Scip.  Station, before their general discharge them. In which case Paul himself who contemned his Life no man more, would be beholding to a 
2. Cor. 11.33.  Baskes to save it: and David to save his Life, would be beholding unto 
1. Sam. 21.13.  madness, at leastwise to a dissembling and counterfeiting thereof. El●sta bade 
2. Kings 6.32.  shut the door when a Messenger came from the King to take away his Life: who before, when Horses, and Charets, and a great host compassed the Place where he was, and purposed to take him, fear not 
Verse 16.  saith he to his Servant who was much affrighted therewith, for they that bee with us, are more then they that be with them.  
But why cries the Prophet here for help unto the Lord? He yields the Reason here himself, For thou smitest all mine Enemies vpon the Cheeke-bone, thou hast broken the Teeth of the ungodly; where First let us see what it is, To smite vpon the Cheeke-Bone: Secondly, To break the Teeth: Thirdly, the dependence that these Words haue with them that went before.  
Percuters Maxillum figura quasi Proverbiali significat Paenam cum Ignominiâ,& Dedocore coniunctam. To smite vpon the Cheeke-Bone 
I. Drus. Observat. l. 3. c. 5.  saith Drusius, signifies in a Proverbial kind of speech, a Punishment joined with Discredit, Reproach, and Infamy. But of that more hereafter.  
Concerning Breaking of the Teeth, it is that which aggravates the manner, and magnitude of their Punishment. For as the Cheeke-Bone may be smitten, and the Teeth, safe enough, like as Micaiah was 
1. Kings 22.24.  smitten by Zedekiah the false Prophet: so if with the Blow, the Teeth be struck out, besides the violence, it is the disfiguring of a Man. Teeth 
Plin. Nat. Hist. l. 7. c. 16.  saith Pliny, serve not onely to grinned our meat for our daily food and nourishment, but ne●●ssary also they be for the framing of our Speech. The Fore-teeth saith he, stand in good stead to rule and moderate the voice by a certain concent and tunable accord, answering as it were to the stroke of the tongue; and according to that row and rank of theirs wherein they are set, as they are broader, or narrower, greater, or smaller, they yield a distinction and variety in their words, cutting, and hewing them thick, and short, framing them pleasant, plain, and ready, drawing them out at length, or smuddering, and drowning them in the end: but when they be once fallen out of the Head, Man is bereaved of all means of good utterance, and explanation of his Words. The like to these Phrases here of Smiting the Cheek-bone, and Breaking the Teeth, the Prophet hath in an other psalm, where he prayeth it may bee done to some other of his Enemies. 
Ps. 58.6.  break their Teeth, O God, in their mouths, saith he, smite the Iaw-bones of the lions, O Lord. And job to this purpose, 
job. 29.17.  I broke the jaws of the Wicked, and plucked the spoil out of his Teeth.  
Lastly, concerning the dependence of these Words with the former, they do not 
Aug. in hunc Ps.  saith S. Austen, so depend, as if the Lord therefore saved him, in that he smote his Enemies on the Cheek-bone, but the Prophet being saved before, his Enemies were smitten long after. And indeed it oftentimes comes to pass that many of Gods Servants, being delivered from their Enemies, they see or ever the time grows long, how those their Enemies by untimely coming to their End, are smitten( as it were) on the Cheek-bone, and their Teeth burst asunder, disenabled ever after to bite again. There is to this purpose a memorable Story in the ecclesiastical History. Narcissus, 
Euseb. Hist. Eccles. l. 6. c. 8.  a Bishop of jerusalem, was accused of a certain Crime by three false Witnesses that had taken their oaths against him. The One wished that he might perish by FIRE, if he swore not true; The Other, that if he swore not true, his BODY might pine away; The Third, that he might loose his EYES if so be he swore not true to. It was not long after, but all Three sped accordingly. The First by reason of a little spark of Fire that fell amiss, had his whole House set on fire, himself, and Family burnt. The Second had an incurable Disease, whereby he pined and wasted away. The Third to see both these Examples before his Eyes, wept so abundantly, as that he lost both his Eyes. And this may be a Smiting of the Cheek-bone here meant, and a Breaking of the Teeth, namely when such public and notorious Calamities as these, do light vpon our Adversaries that haue been maliciously bent against vs. One perhaps stands in the Pillory, either for thine, or some others cause; an Other is sent unto the jail; a Third holds up his Hand at bar, and is prosecuted so far, as that he takes his farewell of the World in some conspicuous, and eminent Place, suppose tyburn, or elsewhere. For likely it is, that when the Lord hath scourged thee sufficiently by thine Enemies, he will as Parents do, Proijcere Sarmentum in Ignem, cast the Rod into the Fire, as 
Aug. in Psal. 73.  speaks S. Austen. Thus Achitophel might be said to haue been smitten on the Cheeke-bone, when he haltred himself as he did, and absalon to haue his Teeth broken, when slaughtered as he was by joab, he verified the old Saying, Mortui non mordent, absalon now could bite no more.  
Or if our Enemies still live, and make no such public ends for Reasons best known to Gods al-knowing wisdom: yet may they bee smitten on the Cheek-bone, and their Teeth broken an other way, as Davids Enemies here might bee, and so might David mean too. That is, God might so repress, and hamper them in such sort, as that they should haue no power at all to hurt, though their Minds perhaps should be as malevolent as ever. Benè quod Malitia non habet tantas vires, quantos conatus. Perierat Innocentia si semper Nequitiae iuncta esset Potentia,& totum, quicquid cupit, Calumnia praevaleret. It is well 
Hieron. Apol. advers. Ruff.  saith S. jerom, that Malice is not so powerful as wrathful, and Innocency were undone, if wickedness should still haue power to do what she list, and Detraction should prevail as far as she desired, And this is the more likely to be the meaning here in this place, for that the Prophet elsewhere explicating unto us what he meaneth by Teeth, I lie 
Ps. 57.5.  saith he, among the Children of Men, whose teeth are spears, and arrows, and their tongue a sharp Sword. And again in an other 
Ps. 64.3.  Place, Which haue whet their tongue like a Sword, and shoot out their arrows, even bitter Words. So that Railing, and Reviling, being sometimes meant by Teeth, the 
Linguam ita ligatam habere, vt mutire non audeant. Plutar. ex pinned. De cap ex Host. util.  kerbing of their tongues, and putting them to silence, that they dare not be so lavish as formerly they were, even this is a Smiting on the cheek bone, and Breaking the Teeth of the ungodly.  
Verse 8. Salvation belongeth unto the Lord, and thy Blessing is vpon the People.] By SALVATION in this place outward Safety and Deliverance from outward Dangers and Enemies is meant. And this belongs so peculiarly to God above, that the Man is eursed, 
jer. 17.5.  saith jeremy, that trusteth in Man, and maketh Flesh his arm. And again, 
jer 3.22.  Behold we come unto thee, for thou art the Lord our God. Truly in vain is Salvation hoped for from the Hills, and from the multitude of Mountaines: truly in the Lord our God is the Salvation of Israel. Agreeable whereunto is that of our Prophet in an other psalm, 
Ps. 36.7.  Thou Lord shalt save both Man and Beast. It seems the Prophet jonas borrowed this Speech, salvation belongeth unto the Lord, of this our Prophet, when in the last words of his Prayer he said, 
Ion. 2.9.  SALVATION IS OF THE LORD: as it is in the last Passage of this psalm. Much may bee said hereof, but I will content myself with that which I find so ready to my hand, in a worthy Prelate of our Church, concerning this Scripture. Salvation is the Lords, 
My Lord of London vpon Jonas, Lect. 29.  saith he, is the sum of the whole Discourse of jonas his prophecy, the moral of the History. It is the Argument of the whole prophecy, and might haue concluded every Chapter therein. The mariners might haue w●itten vpon their ship instead of Castor and Pollux, o● the like Device, Salvation is the Lords. The Ninivites in the next Chapter, might haue written it on their Gates: and whole Mankind, whose Cause is pitied and pleaded by God against the hardness of jonas his heart, might in the last Chapter haue written it in the palms of their hands. It is the Argument of both the Testaments, the staff and Supportation of heaven& Earth. They would both sink, and all their joints be severed, if the Salvation of the Lord were not. The Birds in the air sing no other note, this Beasts of the Field give no other voice, then Salus jehovae, Salvation is the Lords. The Walls and Fortresses to our country Gates, to our Cities and towns, bars to our Houses, a surer cover to our Heads then an Helmet of steel, a better receipt to our Bodies then the Confection of Apothecaries, a better receipt to our souls then the Pardons of Rome, is Salus jehovae, The Salvation of the Lord. The Salvation of the Lord blesseth, preserveth, upholdeth all that we haue, our Basket, and our store, the oil in our Cruises, our Presses, the sheep in our field, our Stals, the Children of the Womb, at our Tables, the corn in our Fields, our Flores, our Garners. It is not the virtue of the Stars, nor Nature of the things themselves, that giveth being and continuance to any of these Blessings. The World is my theatre at this time, and I neither think, nor can feign to myself any thing that hath not dependence vpon this acclamation, Salvation is the Lords. Thus much that worthy Prelate, and a great deal more to this purpose, but I hast to an end, and therefore come unto the last Words, And thy Blessing is vpon the People.]  
Blessing? what Blessing? People? what People? What? Blessing vpon the People, that thus revolted from him? the People, that as Pompey 
Plutarch. Apopth. Occidentē ab es deseri, Orientem spectari. Tacit. Annal. l. 6.  spake, adored the wanting, and turned so treacherously their backs on him, whom now they thought in Setting? whom yet they could not but aclowledge that he was the LORDS anointed? Gods Blessing on such a People? mary bless them with an Halter would some haue said, and been as charitable as one brown a Papist was( Papists forsooth are v●ry charitable) who when one William Hunter was to bee burned, for Religion, and desired the Peoples Prayers, 
Acts and Mon. edit. 4. p. 1538. col. 2.  professed he would pray for him no more, then he would pray for a Dog. Henry the Third, King of France, Predecessor to the last HENRY, both in his kingdom, and in his Death, shewed himself of an other Spirit then this our Prophet was of, vpon like occasion offered him. He at the Barricadoes flying from Paris, towards charters, when he came to Chaliot, from whence he might see the City, turned( they say) towards the same, and in the bitterness of his soul, I give thee my Curse 
John de ceres his Hist. of France, transl. by Mr Grimst. in Hen. 3. p. 851.  said he, disloyal, and ungracious City; a City which I haue always honoured with my continual abode; a City which I haue more enriched then any of my Predecessors, I will never enter within the compass of thy walls, but by the ruin of a great and memorable breach. King David here flew as he did, but with Wings more like a DOVE. he knew there were Many amongst the People that were deceived by the rest, 
Calvin. in Ezech. c. 3.  Semper aliquos esse sanabiles, etiansi totum Populi Corpus videtur desperatum, that though the whole Body of the people, as Calvin speaks, were desperately sick, yet that some of them were curable; that there were Degrees of Offences, and that they did not all deserve alike; that the Ring-leaders, indeed, were to bee punished, the rest to be pitied, and lamented. At an other time, and vpon an other occasion, lo 
2 Sam. 24.17.  saith he, I haue sinned, and I haue done wickedly: but these sheep, what haue they done? Let thy Hand I pray thee, be against me, and against my Fathers House. And thus was David towards his People here, his disloyal, and ungracious People, even as if in this he had been a Type of our Saviour, who persecuted as he was, and reviled on the cross, Father 
luke. 23.34.  saith he, forgive them, for they know not what they do. The Prophet speaks not here, as Zacharias did, who yet was a Prophet to, 
2 Chr. 24.22  The Lord look vpon it, and require it: or as Ioshua did in encountering his Enemies, 
josh. 10.12.  Sun stand thou still vpon Gibeon, ●nd thou moon in the Valley of Aialon, until I be avenged of mine Enemies: or as samson in the Book of Iudges, a Type of our Saviour to, 
judge. 16.28.  O Lord God remember me I pray thee only this once O God, that I may be at once avenged of the Philistians: No, but he prayeth with S. Stephen rather, 
Act. 7.60.  Lord, lay not this sin to their charge. And hence it is that Tremelius renders it, not as it is here in this place, Thy Blessing is vpon the People: but 
Tremel. in hunc loc.  supper Populum tuum fit Benedictio tua: Let thy Blessing be vpon the People. As if so be he had said, God prosper them, and all their affairs, that( saving this quarrel) all may haue good success, and turn to their Good. Oh how truly might David haue here said, which he did in an other psalm, 
Ps. 109.3.  For the love that I had unto them, lo they take now my contrary part, but I give myself unto Prayer.   

PSAL. IV. Cum invocarem.  
1 hear me when I call, O God of my righteousness: for thou hast set me at liberty when I was in trouble, haue mercy vpon me, and harken unto my Prayer.  
2 O ye sons of Men, how long will ye blasspheame mine Honour: and haue such pleasure in vanity, and seek after leasing?  
3 know this also, that the Lord hath chosen to himself the Man that is godly: when I call vpon the Lord he will hear me.  
4 Stand in awe and sin not: commune with your own heart, and in your Chamber and he still.  
5 Offer the Sacrifice of righteousness: and put your trust in the Lord.  
6 There be many that say: who will show us any good?  
7 Lord lift thou up the light of thy Countenance vpon vs.  
8 Thou hast put gladness in my Heart: since the time that their corn, and Wine, and oil increased.  
9 I will lay me down in peace, and take my rest: for it is thou Lord only, that makest me dwell in safety.  
THE ANALYSIS.  
WHether this Fourth psalm was made vpon the same occasion that the Former was, or vpon some other like unto it, Interpreters are at odds, and the controversy as yet not fully ended. The best is who hath the better, is not much material for us to know, we may say of this, as was said of the Blind man in S. Iohns Gospel restored to sight, Some said this is he: 
joh. 9.9.  others said he is like him. So some Interpreters are of opinion that this psalm was framed vpon the same occasion that the Former was: some others, vpon an occasion somewhat like thereunto, but this, as I said, is not much material.  
The psalm itself is here framed, partly by way of Petition, and partly by way of Instruction. That is, the Prophet both Petitioneth in this psalm to Go●●boue, and yeeldeth withall such Instructions as might recall his Adversaries from the Plots, and practices against himself which at that time they had in hand. First then, the Prophet imploring the help of God, as it is in the First verse, he turneth him next unto his Adversaries whom he endeauoreth to instruct in true piety, and godliness. This that he might the better effect, he calleth their Sin first to mind, and that was Treason against himself, and that in the Second Verse; Secondly, he shows unto them his lawful calling to the kingdom, and that in the Third Verse; Thirdly he counseleth them to repent,& to turn from their wicked ways, and that in the Fourth Verse; Fourthly, to show unto the World the Fruit of that repentance, and that in the Fift Verse. These things thus premised, he teacheth them to aim at true Felicity, concerning which seeing it was a great Question even in those daies wherein it did consist, as it is in the sixth Verse; He shewed that it consisted in the favour of God towards Man, as it is in the seventh Verse; and amplifieth that favour of his, in respect of the Effects that follow which are gladness of heart, as it is in the Eight Verse;& fearless Security, as it is in the Ninth. And thus much of the Analysis.  
VErse. 1. hear me when I call O God of my righteousness, for thou hast set me at liberty when I was in trouble, haue mercy vpon me, and hearken to my Prayer.] Between the Throne of God in Heaven,& his Church vpon Earth here militant, 
Mr Hooker Eccles. Pol. l. 5.§. 23.  saith Reverend Hooker, If it be so that Angels haue their continual intercourse, where should we find the same more verified, then in these two ghostly Exercises, the one Doctrine, the other Prayer. For what is the assembling of the Church to hear, but the receiving of Ange●s descended from above? What to pray, but the sending of Angels upward? His heavenly Inspirations, and our holy Desires, are as so many Angels of intercourse,& Commerce between God and vs.  
Now that our Prophet here, though in exile had this angelical Attendance about him, and an heaven( as it were) vpon Earth, in regard of those troops celestial, what more pregnant proof unto us then those many Prayers in this Book, and this amongst the rest of singular good importance. The Prayer itself is not many words, it is short and cutted, but of which we may say as 
Tull. Epist, Fam. l. 11. Ep 24.  Tully in another case, Quàm Multa, quàm Paucu? How much in how few words? The Christians vpon this Example made their Prayers it should seem, of this mould. The Bretheren in Egypt, 
Aug. Ep. 121. c. 10. Vid. Hooker Eccl. Pol. l. 5.§. 33.  saith S. Austen, are reported to haue many Prayers, said eas tamen brevissimas,& raptim quodam modo ja●● a●as, but al of them very short, as if they were so many Darts thrown out with a kind of sudden quickness, least that Vigilant and erect attention of mind, which in Prayer is very necessary should bee wasted or dulled through continuance, if their prayers were, few, and long. Such a darted Prayer was the Publicans, 
luke. 18.13.  Lord be merciful to me a Sinner. Such another was S. Stephens, 
Act. 7.59.  Lord lay not this sin to their charge. And such a short one was that of our Saviours, when being vpon the cross, 
luke. 23.34.  Father, saith he, forgive them, for they know not what they do. Where by the way may be noted, the obliquity of Him who finding fault with many our Church Prayers used at Divine Service that are not much longer, will not afford them the name of Prayers. instead of such Prayers, 
Cartwrights Reply to D. Whitegift l. 1. p. 108.  saith he, as the primitive Churches haue used, and those that bee reformed now use, we haue divers short Cuts,& Shreddings, which may be better called Wishes, then Prayers, which he speaks to as good purpose, as if he should say in defence of some that would stab Men with their Daggers, they used short little cutted Things and Shreds of Iron which may better be called Daggers, then Weapons. Otherwise what is a Wish, but a thing much desired, a Request, a Prayer, which the Poet might haue taught him by joining them both together, 
— 
Virg. Aeneid. l. 6.  Cessas in Vota, Precesque  
Tros, ait, Aenea? cessas?  And yet the Prophet here in this place terms these few Words, as short a Cut, and as small a Shredding as they seem to be, a PRAYER. Haue mercy vpon me, saith he, & harken unto my Prayer. But to come unto my purpose.  
The Prayer here in this place, as it is but short& brief, so let me briefly consider therein: First, for what it was: Secondly, to whom: Thirdly, why to him, to whom it was made. It was first for a Day of Hearing, and for Mercy on that Day, when as that hearing should be. Which yet is not so to be taken as if the Court of heaven were like some earthly Courts where the Petition may be put in to day, and a day of hearing a twelve month after, I, twain, I, 
Only the Areopagites went beyond such Iudges, who posted off a mattertill an hundred years after. A. Gell. Noct. Att. l. 12. c. 7. Valer. Max. l. 8. c. 1.  twenty. Nor mean I in Vtopia, but perhaps in Eutopia too, where all things are, or should be, not Benè onely, but Optimè, by reason of the gospel: No: God heareth in a moment and the Petition is no sooner put up, but the Day of Hearing is granted presently, nay sometimes before. witness the Prophet, 
Esay 65.24.  Before they call, I will answer, and whiles they are yet speaking I will hear. Indeed the self same Prophet tells us that some others he will not hear, 
Esay 1.15.  When you spread forth your hands, I will hid mine eyes from you, yea when you make many Prayers, I will not hear; marty then there was reason for it, for what kind of Hands spread they forth? Puras Manus, as 
1. Tim. 2.8. vulg.  speaks the Apostle in his first Epistle to Timothy, Pure and clean Hands? No, but they were bloody, nay they were full of blood, for so it followeth in that place. And yet even that such also should not utterly despair, Wash ye, make ye clean 
Esay 1.16.  saith he, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well, seek Iudgment, relieve the Oppressed, judge the fatherless, pled for the Widow. Come now, and let us reason together, saith the Lord; though your sins be as Scarlet, they shall bee as white as Snow, though they be read like crimson, they shal be as wool. And this is the Mercy here petitioned in this place, without this Mercy what had the Prophet been, but a Map of Misery? If thou Lord wilt be extreme 
Ps. 130.3.  saith he, to mark what is done amiss, oh Lord who may abide it? And S. Austen to like purpose, 
Aug. Confess. l. 9. c. 13.  Vae etiam laudabili vitae hominum si remota Misericordia discutias eam. Woe to the Life of Man be it never so praise worthy, if God should examine it without any Mercy at all; And, just men, 
Greg. Moral. l. 8. c. 9. vid. D. Abb. Apol. against Bishop. Part. 1. c. 8. p. 255. & p. 298.  saith St Gregory, know before hand that perish they must without remedy, if God in the judging of them set Mercy aside, because even that which seemeth our just Life is but sin, if Gods Mercy when he iudgeth it, doth not excuse the same. Behold, 
job. 4.18.  saith job, he put no trust in his Servants, and his Angels he charged with Folly: how much less on them that dwell in Houses of day, whose Foundation is in the dust, which are crushed before the moth.  
The Party to whom the Petition is made, is God above, who is styled by the Apostle S. Paul, 
2. Cor. 1.3.  The Father of Mercies, which though it be a sufficient Reason why this Petition is made to him, yet the Prophet here implies another, namely for that the Lord had set him at liberty when ever he was in trouble: As 
1. Sam. 19.12  First when Michol saved him; 
1. Sam. 20.38  Secondly, when jonathan; 
1. Sam. 21.8.  Thirdly, when his own Pollity; 
1. Sam. 23.28  Fourthly, when the Messenger by bringing tidings to King Saul that the Philistians invaded the land; 
2. Sam. 17.11  Fiftly, and lastly when Hushai holp him: Hushai, and the Messenger, and his own Wit and policy, and jonathan, and Michol his Wife, being but so many several Instruments which it pleased the Lord to use in saving of him. 
Ps. 115.1.  Not unto us O Lord, not unto us, but unto thy Name give the Praise, for thy loving Mercy, and for thy truths sake.  
I but how comes it here to pass that the Prophet in these words styles the Lord, The God of his righteousness? hear me when I call, O God of my righteousness. doubtless it was not in respect of any righteousness of his own, No: his Speeches are to well known even in this his book of psalms for any confidence he had in that respect. As for example, where he saith, 
Ps. 19.12.  Who can tell how oft he offendeth, O cleanse thou me from my secret Faults; And again, 
Ps. 130.3.  If thou Lord wilt he extreme to mark what is done amiss, oh Lord who may abide it! And yet again, 
Ps. 143.2.  Enter not into iudgement with thy Servant, for in thy sight shall no man living be justified. What is his meaning then in these words, deus IVSTITIAE MEAE, O God of my righteousness. It may be taken two ways, as First, Thou O God, who art the Redresser of my Right, or Revenger of my Wrong: or Secondly, in regard of some righteous Cause he had in hand, mistaken by his Adversaries. Much like to that which he saith in another place, 
Ps. 7.3.  O Lord my God, if I haue done any such thing, or if there be any wickedness in my hands: If I haue rewarded evil to him that dealt friendly with me: yea I haue delivered him that without any cause is mine Enemy: Then let mine Enemy persecute my soul& take me, yea let him tread my Life down vpon the Earth, and lay mine Honour in the Dust. So that in regard of those many Slanders raised against him by the Wicked, he calls God to witness of his Integrity in those points, and therefore may seem to style him here, The God of his righteousness. Our rejoicing, 
2. Cor. 1.12.  saith the Apostle, is this, the testimony of our Conscience, that in simplicity and godly sincerity we haue had our Conversation in the World. And Conscience if it be bad, as it is a continual Torture, so is a good one, a continual 
Secura Mens quasi iuge Convivium. Prov. 15 15. Vulg.  Feast. The great Benefit of a good Conscience S. Chrysostome declares by this Similitude: As if you let fall a little sparkle, 
Chrys. ad Pop. Antioch. Hom. 25.  saith he, into a large plash of water, you presently extinguish it, so all our grief and sorrow, if so bee it light on a good Conscience, it is most easily driven away.  
Verse. 2. O ye sons of Men, how long will ye blaspheme mine Honour, and haue such pleasure in Vanity, and seek after Leasing.] It may seem somewhat strange that having spoken in the Words before to God alone, he should now leave speaking with God( as it were) and apply himself to the sons of Men. But this is no novelty with David throughout his whole book of psalms, who speaketh sometimes to the Lord, sometimes to himself, sometimes to the Godly, sometimes to the ungodly, and then to the Lord again, and that in one and the selfsame psalm. The less cause had Cartwright, and such as followed his steps to find fault with our Church-Service for intermingling Reading of Scriptures and Prayers, one with another. We, 
T. C. ubi supra  saith he, haue no such forms in the Scripture, as that we should pray in two or three lines, and then after having red a while some other thing, come and pray as much more, and so the twentieth, or thirtieth time with pauses between. If a man should come to a Prince, and keep such order in making his Petitions, the Prince might well think that either be came to ask before he knew what he had need of, or that he had forgotten some piece of his svit, or that he were distracted in his understanding, or some other such like cause of the disorder of his Supplication. lo here a Prayer even in two or three lines;& after that, as it were a Lesson, namely an Instruction to his Adversaries; Lastly somewhat concerning himself, namely how joyful in Heart himself was, and secure in having nothing, when his Enemies had the World at will. Shall we now say that David was distracted in this case? God forbid. Nay he spake forth the Words of Truth and soberness, even as did the Apostle S. Paul, when he also was 
Act. 26.25.  challenged by Noble Festus in like sort. As for the Similitude he brings of petitioning before a Prince, and how vnsavory it would be, to make Requests in such sort, it is well 
Hooker Eccles. Pol. l. 5.§. 34.  answered by reverend Hooker, and retorted vpon himself, and al his Complices, how much more vnsavory it would prove, to pray in their fashion, who so much mislike ours. Cartwright got nothing by that Similitude. But now concerning the Words.  
First, for the Appellation here, O ye sons of Men] it is in the Hebrew 
As there is difference between Homo and Vir in latin, Non sentire mala sua non est hoins& non far non est Viri, Senec. de Consolat. ad Polyb. c. 36. so in the Hebrew betwixt Adam and Ish.  BENI ISH, not ADAM, wherein S. jerom was mistaken, as 
Drus. observe. l. 3. c. 19.  Drusius observes, so that the Prophet here means the Poeres and Potentates of the Land. And what is it the Prophet in this place doth lay unto their charge? O ye sons of Men, how long will ye blaspheme mine Honour: and haue such pleasure in vanity,& seek after Leasing. So that the Points here laid to their charge is their evil speaking of Him, and their Continuance therein.  
First, for evil Speaking, it is here called blasphemy, and so blasphemy indeed is taken in divers places of holy 
Tit. 3.2. 1. Pet. 4.4.  Scripture. Now it is a great fault& worthy much blame to speak ill of any, much more of Princes, who are Gods Vice-gerents here on Earth,& seated in his own Throne to execute his judgements. Honour in Princes, 
Mr Gossen his Trumpet of war.  saith a good Divine, is a curious parcel Guilt, laid vpon them by Gods own Finger, and no wicked Tongue can lick it off again. Curse not the King, no not in thy thought, 
Eccles. 10.20.  saith Solomon, and curse not the Rich in thy Bed-chamber; for a bide of the air shall carry the voice, and that which hath Wings shall tell the Matter.  
But besides their evil speaking, their continuance therein is that which is remarkable to. Vsque quo? How long? And indeed in good things we are easily stayed, but from performing of evil, how exceeding hardly are wee drawn? The Lord himself doth note this Property in Men. For speaking of the Builders of Babel, Behold, 
Gen. 11.6.  saith he, the People is one, and they haue all one Language: and this they begin to do: and now nothing will be restrained from them, which they haue imagined to do. In truth since the fall of our first Father Adam, there hath issued from his Womb, as S. Austen 
Ex utero eius. Aug. Confess. l. 13. c. 20.  speaketh, a salt Sea of Iniquity, meaning Mankind, profoundly curious, saith he swollen and puffed up like the waves, reeling and tottering to and fro in all Inconstancy. Our Nature 
Calvin. Instit. l. 2. c. 1.§. 8.  saith Calvin, is not only bare and empty of goodness, but also it is so plenteous, and fruitful of all Evils, that it cannot be idle. And therefore in the same place, This Perversnes saith he, never ●●aseth in us, but continually bringeth forth new Fruits; o●en the Works of the Flesh, like as a burni●g Furnace bloweth out Flames, and sparkles, or as a Spring without ceasing casteth out Water. But when they had all done, what was the Issue of all? The Prophet here tells it, Vanity, and Leasing. As much as if he had said, Vanity, and Lying. And first concerning Vanity, it is that I haue spoken of 
Exposit. on Psal. 2.1. p. 34.  before, and it signifies a thing that is of no force, or use. These things we do esteem vain 
sir Francis Bacon, of the Advancement of Learning. l. 1.  saith that excellent Author of the Proficience, and Advancement of Learning, which are either False, or Frivolous, those which either haue no truth, or no use at all. Lying, or Leasing( a Word that cometh of an 
Lease. Fals Leasunga, a Leasing, a lie, Lease-gewitnes, Falsewitnes, Lease-witegas, False-Prophets. Verslegan his Restitution of decayed Intel. p. 226.  old Word, now out of use) how ill it becomes Great men, such as King David here intimates, Solomon tells us in his 
Prov. 17.7.  Proverbs, and therefore Pope Alexander the sixth, and the Duke of Valencia his son, are both of them 
Guicciard. Hist. l. 6.  branded to all Posterity, for like Father, like son, in that the One of them( the Father) never meant what he spake, the Other( the son) never spake what he meant.  
Vers. 3. Know this also that the Lord hath chosen to himself the Man that is Godly: when I call vpon the Lord, he will hear me.] The Prophet now begins to school them: he affords them Instruction here. They for their parts supposed he was utterly undone, that there was no way with him but one, and that Safety itself could not haue saved him. Nay but yet know saith he, that howsoever these Calamities come now so thick vpon me, yet that I am not quiter forsaken. I for my part little thought of Crownes, and kingdoms, I never dreamed of Diadems, and wileding sceptres, the Lord elected and choose me to them, when as I myself was minding no such Matter. I was in the Field, he sent for me; I was the youngest of my Brethren, he advanced me above them; I was quiter forgotten of my Father, the Lord by the Prophet Samuel, or rather Samuel by the Lord, 
1 Sam. 16.13.  he annoynted me in the midst of my Brethren. What? and is this all? The Lord that hath gone thus far with me Hand in Hand, will he suffer me now to go alone? No: but over and above all this, whenas I shall settle myself to Prayer, and call vpon the Lord, he will hear me forthwith, that is, he will or quiter deliver me, and so restore me again to the state wherein I was, or in the midst of these my Crosses he will give me PATIENCE to endure them, then which what is more comfortable. And this, as it was an Instruction to those his Enemies, so may it be to us, that are his Friends to, we in like Calamities may learn to make the like Benefit. This our Life is a Vale of Misery, fuller of thorns, then of Roses: but seeing it is the Way to heaven, and hath been trodden by all the Godly, who passed the self same way before us, let not us that come last( for vpon us as speaks the Apostle, the Ends of the 
1 Cor. 10.11.  World are come) let not us expect a new Way to be made for us, who are nothing comparable to those Worthies that went before vs. We are but dwarves to them, as speaks the 
Terra malos homines nunc educat, atque pusillos. juvenal. Sat. 15.  Poet in an other case, the Righteous being less Righteous, the Godly less Godly then those before vs. For needs it must be true what our saviour intimates when he saith, 
luke. 18.8.  When the Son of man cometh, shall he find Faith on the Earth? It is as if he had said, he shall find no Faith at all. No Faith to speak of, none in comparison: for among many uses of an Interrogation, one is 
Quintil. Instit. l. 9. c. 2.  saith Quintilian, when we ask a Question that cannot be denied.  
Vers. 4. Stand in awe, and sin not: commune with your own Heart, and in your Chamben, and be still.] That which the Vulgar hath in this Verse, and the greek, and S. jerom accordingly, Irascimini,& nolite peccare, Be angry and sin not( agreeable unto that of the Apostle S. Paul, in his Epistle to the 
Ephes. 4.26.  Ephesians, where he hath the selfsame words) is here red, and more exactly according to the Hebrew, Stand in awe,& sin not, the Word in the Original being RIGNV, of RAGNAD, Tremuit, Trepidavit, unless it come of RAGAV rather, which as the 
Barth. Scheraei Itinerar. num. 997.& 1035.  Learned in that tongue note, signifieth indifferently to be moved either with Anger, or with fear. But fear is that which is here set down, for Awe so signifieth, and by that which hath been 
Exposit. in Ps. 2.11. p. 52.  said vpon the Second psalm, it may well be understood what kind of fear is here meant. For whereas in sundry places of holy Scripture, 
D. Abbots Defence of the Reform. Cath. Part. 2. p. 323.  fear is commended, and reproved, forbidden, and enjoined again, the Scriptures so speaking, intimate unto us divers fears, There is a doubting, and distracting fear, and that is reproved, and forbidden, for it is opposite to FAITH, and therefore God appoints his Ministers to call his 
Esay 35.4.41.10.43.1.54.4.  People from it: but there is an awful, and ragarding fear, and that is commended, and enjoined, as we see it here in this place, Stand in awe,]  
But how is it the Prophet adds, And sin not.] Is Sin so easily avoided? Nihil dictu facilius. It is quickly said indeed, but is it as quickly done? Yes: as the Prophet here meant. For the Prophet no doubt meant what he spake more expressly in an other place, where speaking of the Wicked, I said unto the fools 
Ps. 75.5.  saith he, deal not so madly; and to the Ungodly, set not up your horn, set not up your horn on high, and speak not with a stiff Neck. howsoever then from sins of Infirmity they could not possibly be free( nor indeed can any man living) yet from sins of this Nature, sins of 
The high arm shall be broken. job. 38.15.  Height, sins of 
They haue deeply corrupted themselves. Hos. 9.9.  Depth, sins of villainy, they might haue been, and this it is, that is here commanded them. For as S. Austen in his best Advisements, Vsque adeò Peccatum voluntarium est malum, vt nullo modo sit Peccatum, si non sit voluntarium: sin, 
Aug. Retract. l. 1. c. 13. Vid. c. 15.  saith he, is so far forth a Voluntary evil that unless it be Voluntary, it is no sin at all. Having then commanded them to stand in awe, and not to sin, an affirmative, and a negative to; to the better effecting of both, he adviseth them to a retiredness also, as most commodious to that purpose. Commune saith he, with your own Heart, and in your Chamber, and be still. For as there is nothing more hurtful, and obnoxious to Melancholy Humors then to withdraw themselves from Company, and to delight to be alone( an Example whereof we haue in S. marks 
Marc. 5.5.  gospel, of him that Night and Day was in the Mountaines, and in the Toombs) so to some kind of Natures again, such as are all vpon the hoigh, there is nothing more hurtful, and prejudicial to their growth in virtue, then keeping Company. With Company, they spend that most precious Time, which cannot be recalled again with all the Wealth, the World can afford; with Company they carouse, and quaff, and swill, and swagger, as if they would drink down whole Cities; they walk in lasciviousness, in Lust, in Banquetings, in Revellings, as if they, and none but they, were the Worthies of the World. Wherein they think it strange, as the Apostle 
1. Pet. 4.4.  S. Peter observes, that Others run not with them to the same excess of riot, and therefore speak evil of them. O nimis inimica Amicitia, cum dicitur, Eamus, Faciamus,& pudet non esse impudentem. O too-too friendless Friendship 
Aug. Confess. l. 2. c. 9.  saith S. Austen, when such Copsemates shall say to one another, Come let us brave it, and dare to do somewhat that shall be spoken of another day, and ashamrd they are not to bee shameless. How much better were it for such, that they would once Commu●● with their own Hearts, that so they may see those Evils whereto they are poasting so hastily.  
First, for the Heart of Man it is that which is all in all: onely known unto ourselves, and to God the giver of it. What is nearer to us then our Heart 
Greg. Moral. l. 26. c. 29.  saith S. Gregory, and yet if once it be set a wandring, what thing is it in the whole World that is in a trice so far from us? Our Saviour speaking of the Heart, he shows it to be the fountain of all Evil, and that a sin cannot be name, which hath not his forth from thence. For out of the Heart 
Mat. 15.19.  saith he, proceed evil Thoughts, Murders, Adulteries, Fornications, Thefts, False-Witnes, Blasphemies. seven Heads of Vices in general, but under these seven how many seventy times seven are comprised? It behooves us then to look unto it, and continually to examine it, how it stands affencted unto God: the rather for if our 
1. joh. 3.20.  Heart condemn us, how much more shall He who is greater then our Heart, and knoweth the Secrets of it far better then we ourselves. Quid est Cor hoins nisi sacculus Dei? ubi dum studiosè conspicimus per quanta deliquimus, Peccata nostra quasi in Dei sacculo signata portamus. What is the Heart of Man 
Greg. Moral. l. 12. c. 11.  saith S. Gregory, but Gods Sachel? wherein when we perceive how far we haue gone astray, we carry our sins about us, as it were sealed up in that Sachel. Now that we may ransack our Hearts the better, it is expedient that sometimes we Retire ourselves apart, and meditate on such Particulars as shall be behoofull to our Souls. If a man saith a famous 
Erasm. Tom. 5 De Contemptu Mundi. c. 10. p. 1047.  Writer, and the None such of that Age, hath leisure to peruse the sacred Histories, he shall find that the greatest Miracles that ever were done, were not done among Multitudes, and Assemblies, but in Privacy, and retiredness, and much he hath in that 
Ib. c. 9. p. 1045  book, concerning the Liberty, Tranquillity, and Pleasure of such a Life. In this case may we say as 
Hieron. Ep. ad Rust.  S. jerom did, Mihi Oppidum, Carcer: Solitudo, Paradisus. The City to me is a Prison, and solitariness is a paradise, so much harmful is it to be in Company, so much Pleasure to be alone. The Virgin Mary was alone 
Ambros. Ep. l. 6. ep 41.  saith S. Ambrose, and an Angel came and conferred with her. 
luke. 1.35.  She was all alone, and by herself, when she wrought the Salvation of the whole World,& conceived in her Womb the Redemption of al Mankind. 
Act. 10.9.  Peter also was alone, and the Mystery of all the Nations to be consecrated to our saviour, was revealed unto him. 
Gen. 3.6.  Adam was alone, and being alone he offended not, because his Mind claue fast to God, but when the Woman was joined with him, then could he no longer obey the Commandements of God.  
The Retyrednes here spoken of, is called their Chamber. Where by Chamber, if the Bed be meant( though 
Quae sunt ista Cubicula, nisi ipsa Corda. Vid. Aug. Tom. 4. De Ser. Dom. in mount. l. 2.  S. Austen understand by Chamber, the Heart) as is specified in our last Translation, Commune with your own Heart vpon your Bed] and it is very probable indeed, that it was the Prophets meaning in this place, then may it move us much more to meditate in this kind, the Night being so fit in many respects as it is. For then do we lie in those Beds, as it were within our Graues; then the sheets may put us in mind of the Winding sheet wee are to haue; then the darkness that doth compass us, may best reach us to call to mind the Land of darkness which wee shall possess, a Land of darkness, as job 
job 10.21.  speaks, as darkness itself; ubi nullus ordo, where there is no order at all, but we shall lie promiscuously one with an other, and where the Light is as darkness. In a word, then the Iudgment that hath befallen Thousands in the selfsame kind, may make us doubt, whether we shall increase that Number, or to haue the happiness, to see the next Morrow Light. So S. Chrysostome, Let us always endeavour to pray 
Chrys. in Gen. Hom. 30.  saith he, both in the Day time, and in the Night, and rather in the Night, for that no Body then is troublesone to us, then haue we a great Tranquillity of our Thoughts when our Businesses are not troublesone, when there is none that can hinder us from having access to God, when our Mind knitting itself together, is able diligently to make reference of all to the physician of souls. And again a little after, Behold the Doctor of the World saith he, fast in Prison, praying notwithstanding the whole 
Act. 16.25.  Night with Sylas, and nothing hindered from that Action of his, neither with Sorrow, nor with B●nds, nay by so much the more did they show their Fervency of Spirit towards the Lord.  
But stillness is here enjo●ned to, Commune with your own Heart, and in your Chamber, and be still. For as in bodily 
Vid. Zanch. de Redempt. l. 1. c. 13.  Diseases to be quiet, and still, is a great Ease and Help towards the procuring of bodily Health, so is it also in the soars of the soul. And therefore the Prophet 
Esay 30.16.  Esay, In Returning, and Rest shall ye be saved in quietness and Confidence shall be your strength. And job to this purpose, 
job 40.4.  I will lay my Hand vpon my Mouth. Once haue I spoken, but I will not answer, yea twice, but I will proceed no farther. Indeed it is not struggling that will in this case serve the turn. The bide that fluttereth in the Lime-twiggs, doth but entangle herself more and more, and the more impatient we show ourselves, the greater hold hath satan of vs. 
Esay 57. 1●.  Peace, Peace to him that is far off, and to him that is near, saith the Lord, and I will heal him. But the Wicked are like the troubled Sea, when it cannot rest, whose Waters cast up Mire and Dirt.  
Vers. 5. Offer the Sacrifice of righteousness, and put your trust in the Lord.] A Sacrifice among the Iewes, was a sacred Action, wherewith they worshipped God, by offering some outward thing unto his Glory, thereby to testify, as his Dominion over them, so their Submission to him again. Hence had they their multiplicity of offerings, as their Meat-Offring, their burnt-offering, their sin-offering, their Trespasse-Offring, their peace-offering, as they are all of them specified by Moses in the book of 
Nomb. 7.13.18. ●.  numbers, and 
Levit. 7.37.  Leviticus. Such Sacrifices were either Propitiatory, to procure Favour or Pardon for a sin committed; or Gratulatory, to give Thankes and Praise after some Benefit received. Now for the most of them contented themselves with Opus Operatum, that is, with performing of the Thing only, little caring how they did perform it, so performed it were at all, hence it is that the Prophet here puts them in mind how the selfsame Sacrifices should be offered, and that they should not as they had wont to do, spill their Gifts in the bringing. Offer saith he, the Sacrifice of righteousness, as if so be he had said, Offer to God a right Sacrifice, which as he tells us 
Psal. 51.17.  elsewhere, is A trouble Spirit, a broken, and contrite Heart.  
What? will some say, and had the Iewes so many Sacrifices, and had not the Christians as well as they? Had they their sin-offering, and their Trespasse-Offring, their peace-offering, and their burnt-offering, and haue wee no offering at all? Yes, instead of all these, VNVM nos habemus, we haue one 
Aug. in Ps. 74.& de Temp. Ser. 251.  faith S. Austen, and he means that of our Saviours on the cross, which though it be but onely one, yet is it all-sufficient. So 
Chrys. in Ep ad Heb. c. 10.  S. Chrysostome, We do not offer an other Sacrifice, but ever the same, or rather we continue the remembrance of that Sacrifice. So 
Theodoret. in Ep. ad Hen. c 8. ●●d Bilson True Di●f p. 512. 513  Theodoret, It is clear to them that are instructed in our Mysteries, that we do not offer an other Sacrifice, but continue the memory of that one, and healthful Sacrifice, Yea, but where then shall we find the Sacrifice of the mass? It is excluded. By what Law? By the Laws of Protestants? No, but by the Law of those Fathers, whose sons our Romish catholics would seem to be. And indeed it hath been 
jewels Serm. at Paules cross, Ao D. 1560. Dr Whi●a●er Praefat. in Lib. ad vers Sanderum de Antichristo, and his answer to Mr William Rainolds. c. 7. Dr Fulke, Dr Bilson, Dr Sutcliffe, &c.  offered them, by some of our Side, that if they be able to bring any one sufficient Sentence out of any old catholic Doctor, or Father, whereby it may clearly and plainly bee proved, either that the People was taught to beleeue, 
Art. 5.  that Christs Body is Really, Substantially, Corporally, Carnally, or Naturally in the Sacrament: or 
Art. 17.  that the Priest had Authority to offer up Christ unto his Father,& that the People were taught to beleeue both these, for the space of Six Hundred yeares after Christ, they would bee content to yield, and to subscribe. It is strange to see what poor proofs were brought by Harding, to that purpose, and by Such as took his part, Rastal, Saunders, Stapleton, Rainolds, and Others. But to return to my purpose.  
Besides that One Sacrifice whereof S. Austen speaks, which is most truly a SACRIFICE indeed. We haue other Sacrifices to, as The Sacrifice of Prayer, The Sacrifice of Praise, The Sacrifice of alms, the Sacrifice of our own Bodies, whereof the Apostle to the Romans, 
Rom. 12.1  I beseech you Brethren, by the Mercies of God, that ye present your Bodies, a living Sacrifice, holy, acceptable unto God. In regard of which four Sacrifices, every Christian is a Priest,& therfore 
1. Pet. 2.9  S. Peter, Ye are a chosen Generation, a royal Priesthood, an holy Nation, a peculiar People, which though it were spoken then to the 
1 Pet. 1.1.  Strangers onely, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bythinia, yet is it spoken to us in them, forasmuch as now at this time, there is 
Gal. 3.28.  neither jew, nor greek, there is neither Bond, nor Free, there is neither Male, nor Female, for we are all one in Christ Iesus. But to return where I left.  
As David here in this place puts them in mind of a Right Sacrifice, so likewise the Prophet Esay, or rather the Lord in that Prophet: To what purpose, 
Esay. 1.11.  saith he, is the Multitude of your Sacrifices unto me. I am full of the burnt Offerings of Rams, and the Fat of fed Beasts: and I delight not in the blood of Bullocks, or of Lambs, or of he Goats. When ye come to appear before me, who hath required this at your hand to tread my Courts? Bring no more vain Oblations, Incense is abomination unto me: the new moons and Sabbaths, the calling of Assemblies I cannot away with, it is iniquity, even the solemn Meeting. Your new Moons, and your appointed Feasts, my soul hateth, they are a trouble unto me, I am weary to bear them. No doubt the Lord required al these things at their hand, even the Multitude of these Sacrifices: the burnt offerings of Rams, the fat of fed Beasts, the blood of Bullocks, and of Lambs, as also of he Goats, and that the Offerers thereof should tread in his Courts. No doubt the required Incense at their hands, the observation of new moons, and Sabbaths, and solemn Meetings and appointed Feasts, but it was the Manner he misliked, not the Materials, and therefore in regard of that Manner if so bee they would mend their manners in washing themselves, and making clean, in putting away the evil of their Doings from before his eyes, in ceasing to do evil, and learning to do well, in seeking iudgement, relieving the Oppressed, judging the fatherless,& pleading for the widow, it is a great Invitation, and a Promise too, that follows after, 
Esay. 1.18.  Come now and let us reason together, saith the Lord: though your sins be as Scarlet, they shall be as white as Snow; though they be read like Crimson, they shall be as wool. King Ahasuerus never held out his 
Esther. 4.11.  Golden sceptre to better purpose.  
But besides the Sacrifices to be thus made, the Prophet here enjoins them one point more, namely, To put their trust in the Lord. For as little Children when they learn to go alone, feeling the feebleness of their own Feet are taught by Nature to thrust out the Hand to the Wall, and trust to it to stay them: so in regard of our own weakness and special acquaintance with it, Nature and Religion both, teach us to trust to a stronger then ourselves, least we utterly miscarry. Now this stronger then ourselves, it may not be the 
jer. 7.4.  Words of Man; no, nor the 
Ezech. 16.15  beauty of Man; no, nor 
jer 17.5.  Flesh, that is, the strength of Man; nor 
1. Tim. 6.17.  Riches, which is the Wealth of Man; nor 
2. Sam. 15.3.  Wit, that is, the wisdom of Man; nor worldly 
Ps. 142.2.  Princes, and earthly Potentates, who are the best, of the best of Men; No, but it must be He, who is to us all these, both 
Rev. 17.14.  beauty,& Strength and Riches, and wisdom, the Lord of Lords, and King of Kings, as he is styled by the Apostle S. John in his Book of 
Rev. 17.14.  Revelation. It is a desperate 
Vid. D. Abb. Apol. against. Bish. Part. 1. p. ●47.  Doctrine of theirs then that teach us to Rely on Saints; that wills us to Pray and make our Petitions unto thêm; to Offer unto thêm; to swear by thèm; to give them the Honour of Temples,& of Altars; for what is it that God himself doth more expect at our hands, or that we must reserve for him? May he not say in these cases as did King Solomon to his Mother, when she petitioned for Adoniah, 
1. King. 2.22.  ask for him the kingdom also? It is the Lord then that wee must trust in, the Lord of Lords, and the King of Kings, that as all natural Effects haue recourse to their Causes when ever they stand in need, and they become the stronger: the Fish distressed to the Water, and is relieved; the bide to the Dam, and is shrouded under her Wings; the Child to his Parents, and is cherished by them: So let us to the LORD of heaven, who is the Water of comfort, the hen that would gather her Chickens, and the truest Father, and truest Mother that ever was. 
Esay. 49.15.  Can a Woman forget her sucking Child that she should not haue compassion on the Son of her Womb? yea they may forget, yet will I not forget thee.  
Verse. 6. There be Many that say who will show us any good.] 
Mr. Hooker Eccles. Pol. l. 1.§. 8.  As every thing naturally and necessary doth desire the utmost Good, and greatest Perfection whereof Nature hath made it capable, so likewise Man. Mans Felicity therefore being the Object, and accomplishment of his Desire, he cannot choose but wish and covet it. This made Aristotle begin his ethics with that universal Proposition, 
Arist. Ethic. l. 1. c. 1.  All Arts, all Learning, All Action, All Consultation haue their reference to some Good. Howbeit, Man whenas he beginneth to propose to himself this Good, then is he at a Maze. Quot Capita, Tot Sensus: so many Men, so many Minds. And yet as that worthy Frenchman observes, 
Mornaeus de Verit. Rel. Christ c. 19.  When none of us know which way to go, scarcely not one of us but doth profess himself a Teacher and director of all others. One man he cries to the Right Hand, another to the Left, a Third will up to the Mountaines, a Fourth will traverse the Fields. All alike certain, all uncertain of the Way. Varro as S. Austen 
Aug. de Civ. Dei. l. 19. c. 1.  tells us, setting himself awork to number these Diversities of Opinions in this kind, came to Two Hundred Eighty and Eight, so many byways hath wandring Error. Howbeit the Truth is but one. Now the Prophet here endeauoring to bring us all to that Truth, proposeth here the like Question, concerning the Felicity of Man. There be Many, saith he, that say, who will show us any Good? Many among the jews, many among the Gentiles. Many among the Gentiles, I confess, but Many among the Iewes? Why? They are 
Rom. 9.4.  Israelites; to them pertaineth the Adoption, and the Glory,& the Covenants, and the Giuing of the Law, and the service of God, and the Promises; theirs are the Fathers, and of them concerning the Flesh, CHRIST came, who is over all, God blessed for ever; Many among them? Yes: among them, for as it followeth there in that place, 
V. 6.  They are not all Israel, which are of Israel, nether because they are the seed of Abraham, are they all Children. Nether is he a jew, 
Rom. 2.28.  saith the same Apostle, which is one outwardly, nether is that Circumcision which is outward in the Flesh: but he is a jew which is one inwardly, and Circumcision is, that of the Heart, in the Spirit, and not in the Letter, whose praise is not of Men, but of God. Where we see by the way that the mayor Part is not always the better Part, but thereof I haue spoken 
Exposit. in Ps. 3.1. p 65.  before. 
Piscat. in hunc Psal.  Piscator goes an other way, and makes the meaning of the Words of this Verse to be this: Many] All for the most part, the common Sort of Men, weary of these Troubles, when they hear that I am designed from heaven to be their King, and yet to be persecuted thus by Saul, say, Oh that some would bring it to pass, that we might enjoy some Good, that is, Peace, and Worldly happiness. Which sense if the Reader will, he may take with good Probability. But what is the answer to the Question here? The Answer followeth.  
Vers. 7. Lord, lift thou up the Light of thy Countenance vpon vs.] Concerning the Word Lord, I haue spoken 
Expos. in Ps. 3.1. p. 64  before. The Answer here is not by way of Narration, but a great deal more significantly by way of Obsecration. Would we then know wherein this Felicity, this chief Good doth consist? It is in the Light of Gods Countenance, that is, in Gods Favours towards vs. For as Mens Favour is declared by the Countenance that they show, Imag● Animi Vultus est, Indices Oculi: The Countenance, 
Tully de Orat. l. 3.  saith Tully, is the Image of the Mind, and that which paints out the Countenance to us, are the eyes: So by an usual Figure in holy Srripture, the Countenance of the Lord, as it is said to be an Austere, and a cloudy Countenance unto the Reprobate, so is it lovely and gracious to his Children. In the light of the Kings Countenance, 
Prov. 16.15.  saith Solomon, is Life, and his favour is as a cloud of the latter rain. And if it be so in a Kings Countenance, who oftentimes is pleased to Day, to Morrow is displeased again, who at one and the self same time is contented that Haman should be invited with him to a Feast, and before the Cloth be taken away, 
Esther. 7.9.  gives him a pair of Galows for a Grace-cup; how is it in the light of the Countenance of the King of Kings, 
Iam. 1.17.  with whom is no variableness, nether shadow of turning. again, 
Heb. 13.8.  Iesus Christ the same Yesterday and to Day, and for ever. O put not your trust in Princes, 
Ps. 146.2.  saith David, nor in any Child of Man, for there is no help in them. S. Austen hath an excellent speech to the self same purpose we haue in hand. Some places of Refuge there are, 
Aug. in Ps. 45.  saith he, whereunto if a Man fly, he is in worse case then he was before. As for example thou retainest to some Great Man in the World, thereby to make him thy Friend,& thou supposest thyself secure. And yet for all that, there are such 
Tanta tamen huius Saeculi incerta sunt,& ita Potentum Ruinae quotidianae crebrescunt: vt cum ad tale Refugium confugeris, plu● ibi timero incipias.  uncertainties in this World, and the Fals of great Men are so common, that when thou hast gotten thee such a Refuge thou hast a great deal more cause to fear, then ever thou hadst before.  
Vers. 8. Thou hast put gladness in my Heart, Since the time that their corn, and Wine, and oil increased.] An effect of the Light of the Countenance of God: Delight, and Ioy, and gladness of Heart. Mihi creed, res severa est verum Gaudium. Beleeue it, 
Senec. Epist. l. 3. ep. 23.  saith Seneca, true Ioy indeed is a matter of much Gravity. Wee may see it by our Prophet here, who had not that Ioy that is described by the Preacher, to bee as the 
Eccles. 7.5.  Crackling of thorns under a Pot, or as a 
Ecclus. 21.20  Lifting up of the Voice with Laughter: No; but Ioy he had notwithstanding, and such gladness of Heart, as that the gladness of his Enemies, who had all things in such abundance, corn, and Wine, and oil, was nothing comparable thereunto. Even in laughter, 
Prov. 14.13.  saith Solomon, the Heart i● sorrowful; and the end of that Mirth is heaviness. Dionysius the Tyrant of Sicily, expressed this, no man better. The Story i● at large both in 
Tull. Tusc. Quaest. l. 5.  Tully, and 
Macrob. in S●m. Scip. l. 1. c. 10.  Macrobi●.  
The Increasing here of their corn, and Wine, and oil thus specified, doth intimate unto us their time of Harvest. Which three Commodities were so great in the Land of Canaan their Country, as that it was oftentimes called by the Holy Ghost, 
Exod. 3.8.3.17.13.5.33.3.  A Land that floweth with Milk and Hony. Now their Ioy in Harvest was so great, as that the Prophet Esay, when he would express great Ioy indeed, thought good to fetch his Comparison from thence. They ioy, 
Esay. 9.3.  saith he, before thee according to the ioy in harvest. Which Ioy, no doubt, is the greater, by reason of such Multitudes as then Ioy together. When many Ioy together, saith 
Aug. Confess. l. 8. c. 4.  S. Austen, each Mans Ioy is more fervent, for that they inflame one another. But yet when all comes to all, the Ioy in harvest is but Earthly Ioy, and therefore well may the Prophet here prefer his Ioy before that. For howsoever it be here red, Thou hast put gladness in my Heart, since the time that their corn, and Wine,& oil increased: yet more agreeable to the Hebrew is that in our last Translation, as also in the Former before, Thou hast put gladness in my Heart, more then in the time that their corn, and their Wine increased. And again, Thou hast given me more Ioy of Heart th●● they haue had, when their Wheat and Wine did abound.  
Yea but here 
The abridgement of the book which the lincolnshire Minist. delivered to his majesty. p. 15.  Exception is taken for adding of oil, seeing it is not in the Hebrew. It is true, it is not, but is it not in the 
{αβγδ} v. 9. Graecè.  greek, or in the Septuagint? Is it not in that from whence the Psalter is translated for the most part, without reference to the Hebrew? Were it a matter in controversy,& that the greek, and the Hebrew were contrary, no doubt but we should be tried by the Hebrew rather, but seeing it is about such Additions, as more copiously explicate the meaning of the Text, what need so much ado, about Trifles and Nifles only. Wherefore now to the Matter in hand.  
Worldly Ioy when it is caused by reason of Wealth, is commonly but brief, and of a short continuance. How many Rich Men Yesterday, 
Aug. de Verb. Dom. Ser. 5.  saith S. Austen, and to Day but poor, how many haue gone Wealthy to Bed, and by reason of Theeues that haue robd them in the Night, haue awaked in the Morning as poor, as poor might bee. Our Age hath seen within the space of an 
The lamentable burning of Teuerten, Ao 1612.  hour, by casualty of Fine, and that at Mid-day to, the Wealthiest in a City as poor as job.  
Vae tibi Ridenti quia mox post Gaudia Flebis,  
is a Verse, one 
Gocl●n. de Risum.  saith, that comprehendeth in it all the Eight parts of Speech, like as 
Plutarch. Plat●n. Quaest. Quaest. 9.  Homer in a greek Verse comprehended the like. I shall not need now at this time to examine that in the latin, but sure I am it compriseth in it, all Worldlings whatsoever, our Saviour speaking to all, when he spake unto them in Prose, 
luke. 6.25.  Woe be to you that Laugh now, for you shall mourn. But is the Ioy of the Godly such, and shall it last no longer then so? Nay, but he saith to them, Your Heart shall rejoice, and your Ioy nee Man taketh, that is, shall be able to take, from you. 
joh. 16.22.   
Verse. 9. I will lay me down in peace, and take my rest, for it is thou Lord only that makest me dwell in safety.] The Prophet in the former psalm  told us what he had done, I laid me down, 
Ps. 3.5.  saith he, and slept, and rose up again, for the Lord sustained me: he tells us here what he would do. Both come to one reckoning, both intimating unto us that for all our Nights past which wee haue slept heretofore, for all we shall sleep hereafter, as long as our lives shall last, we haue been, wee are to be, beholding to the Lord. Except the Lord keep the City, 
Ps. 127.2.  saith David, the Watchman maketh but in vain, and except the Lord keep our Bodies at that time, the Cities of our souls, the Sleepers sleep but in vain nether. How quickly are we gone in the turning of an Hand? Truly as the Lord liveth, and as thy soul liveth, 
1. Sam. 20. ●.  saith david to jonathan, there is but a Step between me and Death. Truly many times there is in this case not so much. Let but our Spittle mistake the Passage, which is easily done in the Night time by reason of the Re●●e,& how irrecoverably may we be gone. The 
French Academ. Part. 2. c. 16.  Epiglottis, or little Tongue that closeth the amplitude of Larinx, or the top of the Rough Artery, as the Cover of a Pot, how doth it still save us from daily and deadly Dangers? Howbeit the Dangers here meant are not so much in regard of such Infirmities, as of the Cruelty of Enemies who would haue done by our Prophet, as Abishai would haue done by King Saul when he found him fast asleep, would but David haue said the word. God, 
1. Sam. 26.8.  saith Abishai to david, hath delivered thine enemy into thine Hand: now therefore let me smite him I pray thee, with the spear even to the Earth at once, and I will not smite him the second time. But I haue spoken on this Argument in the psalm 
Exposit. on Ps. 3.5. p. 70.  before. I now conclude with that of David in another of his psalms, 
Ps. 124.1.  If the Lord himself had not been on our side, now may Israel say, if the Lord himself had not been on our side, when Men rose up against us, they had swallowed us up quick, when they were so wrathfully displeased at vs. Yea the Waters had drowned us, and the stream had gone over our souls.  
And thus much of this Fourth psalm, concerning which, if any be desirous to haue more said of it then is, I refer him to that which S. Austen hath in his book of Confessions, where speaking of the psalms in general, and Particularly of this Fourth psalm: I would the Manichees, 
Aug. Confess. l. 9. c. 4.  saith he, had been by me( so I had not known of it) when I had occasion to red the Psalms, especially the Fourth psalm: and then he recites it wholly word by word, and makes a Paraphrase thereupon: as if it touched those H●reticks as near, as near might bee. Nor can I here forget what Erasmus saith of this psalm. This one psalm alone, 
Erasm. Op. T●m. 5. in Ps. 4. p. 246.  saith he, as short as it is, would suffice us for Salvation, did we but understand what we red therein, and what we understand, did we but Practise in our lives. Indeed Practise is all in all. For haue we in our Crosses& Calamities that do betid us, any recourse unto the Lord? No surely not a whit. Little difference now adays, nay none at all betwixt Turkes and Infidels once wronged,& those that bear the Name of CHRISTIANS. every Man now quits himself with like for like, and is his own carver. Or if he be of a braver Spirit then ordinary, then is he a 
Gen. 4.23.  Lamech streight, or a 
Examinat. and true Relat.. &c. of the murder of sir John TYNDAL. Ao 1616.  Bertram, though he play the part of 
Mat. 27.5. Act. 1.18.  Iudas too, in murdering himself when he hath done. We are like for all the World the Cat in the 
Aesop. Fab. Gr.& Lat. Fab. 172.  Fable, as demure as may be, till wee are crossed, but then let a little Mouse run by, suppose some petty injury not worth the speaking of, and all our demureness is quiter dashed, and streight wee prove, Cat after kind. Strange it is to consider vpon what slight occasions, what Hurly burlies haue been in the World. Let me speak it in Michael mountain his Words, 
Nos plus graides agitations, ●nt des ressorts& causes rid●cles. Poure la quarrel d' une charrette de peaux de mouton. L' engraueure d' vn ca●bet. less essays de Michael. Seigneur de mountain. l. 3. c. 10  Our greatest Agitations, haue strange Springs, and ridiculous Causes. What ruin did our late Duke of burgundy run into, for the Quarrel of a Cart-load of Sheepe-skins? And was not the graving of a seal, the chief Cause of the most horrible Breach and Topsy-turuy, that ever this Worlds Frame endured? For Pompey& Caesar are but the new Buddings, and continuation of two others. And a little after: Poets haue most judicially looked into this who but for an Apple haue set all Greece and Asia on Fire and Sword. We learnt it in Tullies Offices long ago, but we left it at school behind us as soon as we left the school, 
Tull. office. l. 2.  Convenit à Litibus quantum liceat(& nescio an paulò plus quàm liceat) abhorrentem esse. Est enim non modò liberal, paulum nonnunquam de suo jure decedereised interdum etiam fructuosum. Which were it englished as it should be, would teach English Men, how convenient it is as much as may be, and happily more then well may be, ●o abhor brabbling& 
Vid. D. Prideaux his Two Sermons of Christs counsel for ending Law Cases.  LAWING. For that it is not only a point of Ingenuity sometimes to yield a little of our Right, but there is also Profit in it. But thus much of this psalm.   

PSAL. V. Verba mea Auribus.  
1 POnder my Words, O Lord, consider my Meditation.  
2 O harken thou unto the voice of my Calling, my King, and my God: for unto thee will I make my Prayer.  
3 My Voice shalt thou hear betime, O Lord: early in the Morning will I direct my Prayer unto thee, and will look up.  
4 For thou art the God that hast no pleasure in wickedness: neither shall any evil dwell with thee.  
5 Such as be Foolish shall not stand in thy Sight: for thou hatest all them that work Vanity.  
6 Thou shalt destroy them that speak Leasing: the Lord will abhor both the Blood-thirsty, and deceitful man.  
7 But as for me I will come into thy House, even vpon the Multitude of thy Mercy: and in thy fear will I worship towards thy holy Temple.  
8 led me O Lord in thy righteousness, because of mine Enemies: make thy Way plain before my Face.  
9 For there is no faithfulness in his mouth: their inward parts are very wickedness.  
10 Their throat is an open Sepulchre: they flatter with their tongue.  
11 Destroy thou them O God, let them perish through their own Imaginations: cast them out in the multitude of their ungodliness, for they haue rebelled against thee.  
12 And let them that put their trust in thee, rejoice: they shall ever be giuing of Thankes, because thou defendest them, they that love thy Name, shall be joyful in thee.  
13 For thou Lord wilt give thy Blessing unto the Righteous, and with thy favourable kindness wilt thou defend him as with a Shield.  
THE ANALYSIS.  
THis Fift psalm of David, as it is a Prayer in general, so is it a Combination, and Bundle of Prayers, containing in it many Severals, as it were so many several Suits. Here is a Prayer for himself, here is a Prayer against his Enemies, and here is a Prayer for the Church: or to go more particularly to work as we haue done in the former psalms, Verse by Verse, our Prophet performeth in this psalm three several Things; First, by the way of Preface, he prepareth, as it were, the Heart of the Lord to give him Audience now at this time, and that in the First, and Second Verses. Secondly, he proposeth two Things: First, his Confidence, and Trust, that he hath in the Lord, in regard whereof he will be bold to approach unto Him, as it is in the Third Verse: Secondly, his Arguments, and Reasons, confirming that his Confidence, drawn partly from the Persons of his Enemies, who are hated, and detested of God, as it is in the Fourth Verse; in regard whereof they shall not only not bee able to stand before him, as it is in the Fift, but they shall be all of them confounded, as it is in the sixth Verse; partly from his own Person, for that trusting in the Mercies of God, he will reverently come unto him, as it is in the seventh Verse. Thirdly, he makes his Petition to God, partly to direct him in the Course of his Life, by reason of his Enemies, and that in the Eight Verse; whom he describeth inside, and out-side in the Ninth, and Tenth Verses; partly to destroy those his Enemies, as it is in the eleventh Verse; that so the Godly may haue comfort thereby, as it is in the twelve, and thirteen Verses. And thus much of the Analysis.  
VErse 1. Ponder my Words O Lord, consider my Meditation.] Concerning the Word, LORD, I haue spoken 
Exposit. on Ps. 3.1. p. 64.  before. Prayers 
Mr Hooker Eccles. Pol. l. 5.§. 23.  saith Reverend Hooker, are those 
Hosea 14.3.  calves of Mens Lips, those most gracious and sweet 
Rev. 5.8.  Odours, those rich 
Act. 10.4.  Presents and Gifts, which being carried up into heaven, do best testify our dutiful Affection, and are for the purchasing of all Favour at the Hands of God, the most undoubted means we can use. Now Prayer is twofold, namely Vocall, by way of Voice, when as we use Words to that purpose: or mental, when we use no Words, but onely the Conceits of our Mindes. According to both these ways did the Godly use to pray; and though most commonly the Former way, yet sometimes the Latter to. So 
Exod. 14.15.  Moses, so 
1. Sam. 1.13.  Hannah, and S. Austen speaking of himself, My Confession, oh my God 
Aug. Confess. l. 10. c. 2.  saith he, is made in thy Sight secretly, and yet not in secret, Tacet enim strepitu, clamat affectu, it makes no noise at all by way of sound, and yet is it clamorous by reason of her love. And S. Gregory to this purpose, They are not our Words 
Greg. in job l. 22. c. 18.  saith he, but our Desires, that yield a most forcible Sound in the most secret ears of God. For if we ask eternal Life onely with the Mouth, and desire it not in Heart, Clamantes tacemus, for all our crying, we are indeed but dumb: but if wee desire it from the Heart, though we speak never a word, Tacentes clamamus, though we hold our peace, yet we do cry. Thus the Prophet here in this Place, he hath his Vocall Prayer, and his mental, he hath his Words, and his Meditation, and in our Private Devotions at home, it is all one to God above, whether we use the One, or the Other. As our ears 
Aug. in Ps. 148& Hom. 16.  saith S. Austen, are to our Words, so are Gods ears to our Thoughts: and again in an other place, We 
Aug. in Ps. 141.  saith he, hear not One the other, without the Benefit, as of our Lungs, so of our tongues, Cogitatio tua clamour est ad Dominum, thy very Thoughts are shrill in Gods ears.  
But what saith the Prophet here concerning these Words, and Thoughts? Ponder? Consider? Ponder my Words? Consider my Meditations? Why? to whom doth he speak? to whom doth he use these Words? speaks he not unto the Lord? doth he not use them to God above? And is it fit that Dust and Ashes should thus speak unto Hîm? Say but to thy Fellow Creature, if once he bee above thee in Authority, and I mean that lawful Authority, 
Aug. ep. 160.  quam illi Deus Homini in Homines dedit, which to him being a Man, God hath given him over Men, Sir, Consider my svit, ponder that I haue spoken unto you, weigh it well before you judge, and will he not presently take it in snuff, and think you haue done him great wrong, as if you did call his Wits in question? But oh the love of our Creator, that disdains not to be called vpon even in these terms, Ponder, Consider, that Magistrates may learn in like sort to give poor suitors leave, if sometimes transported, and carried away with the eagerness of their Affections, they chance to forget good Behaviour. Memorable is that of a poor Woman, who having a svit to King Philip of Macedon, and hearing him say that he was not at leisure to hear her, Noli ergo regnare 
Plutarch. Apopth.  said She, then be not at leisure to be a King; which bold, and audacious Answer of Hers, the King admiring, and taking in good part, gave audience to Her presently, and not to Her only, but also to Other besides. How many Petty other Magistrates would haue taken an other course, and haue sent her where She should haue learned, at least wise haue been taught better Manners. Yet would I not haue Suitors to be too bold neither. Davus never spake better, then when he said to his young Master, somewhat displeased with his Father, 
Terent. And. Act. 2. Sc. 2.  Pater est Pamphile, difficile est. No more of that Pamphilus, if you love me. Remember he is your Father, and there is no dealing with him in this kind. Now Magistrates are as Fathers. And if the Apostle, speaking of Fathers, 
Heb. 12.10.  saith, they chasten us after their own Pleasure, and yet we give them Reverence, how much more should we perform the self same Reverence to the Fathers, not of us only, but also of our Country. Our Prophet goeth on.  
Verse 2. Oh harken thou unto the Voice of my calling, my King, and my God, for unto thee will I make my Prayer.] Did I say our Prophet goeth on? Nay it seems he is no farther then he was before, for what doth he say in these Words, which he said not in the Former? And yet there are not here those vain Repetitions, such as our Saviour findeth fault withall in the 
Mat. 6.7.  Gospel of S. matthew. There is no {αβγδ}, no vain babbling here, such as his, who was the Primum Mobile, or rather the Primum Nobile in that kind:  

Ovid. Met. l. 2.  Montibus( inquit) erant,& erant in Montibus illis: No: there is no superfluity in these Words. Then is it to be accounted {αβγδ}, vain babbling, 
Multiloquium tum adh●betur, cum cura Fidem &c. P. Martyr in 1. Sam. 1.12  saith Peter Martyr, when as we multiply Words without Faith, and Spirit persuading ourselves we shal be heard for our many Words sake. This was far no doubt from our Prophet here, who was so far from being without Faith, that as S. Thomas to our Saviour Christ, when as our Saviour had said unto him, Be not faithless, but believing, said presently thereupon, 
joh. 20.28.  My Lord, and my God, so King David here in this Place, My King, and my God. In which Words, let us consider both the Matter, and the Manner.  
The Matter is, that he styleth him, KING, and GOD: King in regard that he is the sovereign Emperour and Ruler over the whole World, and so he is as S. Paul in his 
1. Tim. 1.17.  Epistle to Timothy, a King eternal, immortal, Invisible: and he is styled elsewhere by David, 
Ps. 24.7.8.9.10.  The King of Glory, and that oftentimes in one psalm: God, in regard he is a most powerful spiritual Substance, Ineffable, Incomprehensible, of whom we may more easily say, 
Aug in Ps. 85.& de Trin. l. 8. c. 2.  saith S. Austen what he is not, then what he is. And again, All things 
Aug in job. Tract. 13.  saith he, may be spoken of God, and yet nothing worthily may be spoken of him. Nihil latius hâc Inopia, Nothing more large and ample then this Scarcity, this Want.  
The Manner is, that he styleth him here, My King, and my God. There is 
Luth. in Gal. c. 1.  saith Luther in pronouns, much Vehemency, and Power. In worldly affairs Meum, and Tuum, Mine, and Thine, it is said, they mar all, sure I am they are the Causes of much brangling in the World: but Meum in spiritual affairs is so far from marring, that indeed it makes all. Of the Words, My God, I haue spoken 
Vid. Exposit. on Ps. 3.7. p. 75  before, but that the Prophet here saith, My King to, it is much remarkable. For what was the Prophet but a King himself? He then calling God his King, resigneth( as it were) to God his crown, and Dignity. So the four and twenty Elders in the Revelation of S. John, they cast their Crownes before the Throne, saying, 
Rev. 4.10.  Thou art worthy, O Lord, to receive Glory, and Honour, and Power: for thou hast created all things, and for thy Pleasure they are, and were created. Indeed, Omne sub Regn● graviore Regnum est, saith 
Senec. Thyest. Act. 3.  One: and again an 
Horat. Carm. l. 3. Od. 1.  Other to this purpose, 
Regum timendorum improprios Greges,  
Reges in ipsos Imperium est jovis.   
As Kings are over Men, so God is over Kings, and Kings though they haue no superior here on Earth, yet they haue One above, whose Eyes are over them in al their doings. Kings are free 
Ambros. Tom. 4 De Apolog. David.  saith S. Ambrose, from being to be punished for their Offences, their temporal laws take no hold of them, by reason of the Power themselves haue, and yet howsoever they are safe in regard of that Power, they are notwithstanding subject to God, in regard of Faith, and Devotion. And S. Austen to like purpose, Kings of the Earth are terrible 
Aug. in Ps. 75  saith he, yet He more terrible th●● all, that terrifies earthly Kings. Nor means he the Pope neither. Nay, so far was he from acknowledging his Vicar-ship from God, that he frankly acknowledgeth it in Earthly Kings, Rex adoratur in Terris, 
Aug. Tom. 4. Quaest. ex Novo Test. qu. 91.  saith he, quasi VICARIVS Dei. It is the King( not the Pope) that is adored here on Earth as the VICAR of God, or Gods VICEGERENT.  
Vers. 3. My Voice shalt thou hear betimes, O Lord: early in the Morning will I direct my Prayer unto thee, and will look up.] The Hebrewes 
Lyra in hunc Ps.  saith Lyra, haue not the optative Mood, and therefore use the Future of the Indicatiue instead thereof. So that Shalt thou hear in this place, is as if the Prophet here wished that the Lord would hear indeed, and that betimes. jansenius in his notes hereupon, The Prophet saith, 
jansen. in hunc loc.  saith he, thou shalt hear, out of a certain Confidence he had, that God would hear him, or else the Future is put for the imperative, hear thou. For that is frequent with the Hebrewes. And my Paraphrasis saith he, sheweth both. I haue heard that some of our schoolmasters are like in the latin tongue to loose us the optative Mood to, in that they teach it not their Schollers, but cause them to skip it over, because of taking Gods Name in vain. Surely in my opinion, such schoolmasters deserve such usage as the Schoolmaister in 
Liv. Dec. 1. l. 5.  Livy had, by that noble Camillus the Roman. But enough of this, least they strike me with their Ferula. I proceed.  
This Betimes, and this Earlines, the Prophet explicateth unto us more particularly in an other psalm, 
Ps. 130.6.  My soul fleeth unto the Lord, saith he, before the Morning Watch, I say before the Morning Watch: it is as if he had said, before the Sun itself was up. S. Ambrose alluding hereunto, Let a devoted Spirit 
Ambros. in Ps. 36.  saith he, prevent the Morning, let it participate of the Night, that it may be enlightened by Christ, before the Earth be illuminated by the Rising of the Sun. And indeed If Demosthenes were so 
Tull. Tusc. Quaest. l. 4.  aggreeved, that Handy-crafts-Men in a Morning should be at their Anuyles, before himself could be at his Study, how much more should it grieve us to be prevented by them, nay by Demosthenes himself in an early carriage of this business. The Night 
Chrys. ad Pop. Antioch. Hom. 42.  saith S. Chrysostome, was not made to this purpose, that we should sleep all the time, and lie lolling on our Beds. The manuary Trades, and Horse-keepers, and Marchants, can witness so much unto vs. The Church it self riseth at Midnight: Rise thou also as doth the Church. Mark the Motion of the Stars, the deep Silence of all things then being, their rest they then enjoy, and admire the Providence of God above. Thou is thy soul more pure, more light, and subtle, more lofty, and quick. The very darkness itself, and that great Silence, may induce thee to much Compunction. And again a little after: look towards the City, and thou shalt hear no noise at all: cast thine Eye on thy own House, and all thy Family shall seem unto thee as if they lay in their Graues, or sepulchers. All this may stir thee up to high, and heavenly Meditations.  
But what is meant here by the Prophets Looking up? early in the Morning will I direct my Prayer unto thee,& will look up. It is as if he had said, he would expect, and hope for somewhat from above. Like as Peter, and John, going into the Temple to pray,& saying to the cripple that lay in their way, 
{αβγδ}. Act. 3.4.  Respice in nos, look on us, they put him in good comfort, that he should receive somewhat of them. Thus the Prophet 
Micah 7.7.  Micah, I will look unto the Lord: I will wait for the God of my salvation, the Prophet using the self same 
TSAPPAH in Piel, TSAPPAH.  Word, that is used here in this place.  
Vers. 4. For thou art the God that hath no pleasure in wickedness; neither shall any evil dwell with thee. It is His Note vpon this place even in these very Words, 
Calvin in hunc loc.  DEVM NON ESSE PECCATI A●THOREM, God is not the Author of sin, whom our Adversaries with open mouth continually yolp against, as if he maintained that he were. In saying, 
Rhem. in Mat. 13.15.  say the Rhemists, that they shut their own Eyes, which S. Paul also repeateth, Act. 28, he teacheth us the true understanding of all other Places, where it might seem by the bare words that God is the very Author, and Worker of this Induration, and blindness, and of other sins: which was an old condemned Blasphemy, and is now the heresy of Calvin. So Campian, who lays it to the charge of us all, These, 
Camp. Rat. 8.  saith he, are their own Axioms 〈◇〉 God is the Author, and Cause of sin, Willing, Prompting, Making, Commanding, and Working it,& therein governing the wicked Counsels of Naughty Men. The Adultery of David, and the Treason of Iudas, was as properly the work of God, as was the Calling of S. Paul. And Duraeus 
Duraeus in Whitak.  seconds him. But Dr Bishop out strips them all,( I always except that PLVTO of theirs, 
Wrights Articles answered in part by D. Barlow afterwards Bish. of lincoln: wholly by D. Bulckley, and M. Wotton.  Wright the Priest, who shines not to say that wee Protestants make GOD worse then the devil) but Dr Bishop hath this Passage: An other Opinion some of them hold, 
D. Bish p Sec. Part of the Reformat of a Cath. Prefat.§. 10.  saith he, to wit that God who hath been always by Good. Men esteemed the Author of all Good, &c. is become the Author, Plotter, Promoter, and Worker of all the wickedness and mischief, that is, or hath been, committed in the World. This is the Doctrine saith he, of Zuinglius, with him agreeth Bu●er, of the same a●cursed crew was Melancthon. But the principal proctor and Promoter, of this Blasphemy is CALVIN. And who would not now think but that Calvin were guilty indeed. Howbeit the ●hemists haue had a FVLCK, a● also a CARTWRIGHT; Campian and Duraeus a WHITAKER: Wright a BVLCKLEY, and a WOTTON: Bishop an ABBOT: that haue quitted Calvin, and us of this stark staring slander. The truth is we all reach, and that with uniform consent, as that worthy 
D. Abbots Third Part of the Defence of the Reform. Cath. p. 63.  Doctor delivereth, that Mans sin is wholly of himself by corruption of Nature, and that from his own Heart, as from a poisoned Root proceedeth all the wickedness of his Life: to God we attribute no more but that he voluntarily permitteth, and wisely ordereth, and justly useth to his purposes the sin of Man. For as the 
D Abbot. Ib. p. 66.  beams of the sun draw from a dead Carrion a noisome and filthy favour, whereof the sun cannot possibly be said to bee the Cause, which with the same beams causeth from the Violet, and the Rose a pleasing and delightsome smell, but the whole matter thereof ariseth from the Carrion or carcase itself: even so God by the secret operation of his unsearchable Power findeth means to draw forth the Sin, and wickedness of Man, which yet he in no sort worketh in him, but the whole Contagion and Filth thereof ariseth from the Corruption of Man himself. All that we say in this case may be proved by the Fathers, I by our Adversaries themselves, as against that Bishop in name, that worthy Doctor, since a Bishop indeed, 
D. Abbot. Ib. p. 81.  hath well observed. And but that D. Bishop now of late hath put Life into this slander, I should think by the douai Bible, and their Notes vpon this place, that his Puefellowes are half ashamed to cast it any more in our teeth. Even this might haue taught D. Bishop some modesty, but how should he haue played his Prizes then and been so copious in this point, who I suppose had that of 
Tully Tusc. Quaest. l. 1.  Tully in his mind when he began that Passage, Quia Disertus esse possem, si contra ista dicerem. I will knit up all this with those excellent words of an other Prelate of our Church, who writing vpon 
My L. of land. on jonas, Lect. 18.  jonas; God is of pure 
Habac 1.13.  eyes, and can behold no wickedness, he hath laid righteousness to the Rule, and weighed his Iustice in a balance, his soul hateth and abhorreth sin, 
Esay. 43.24. Amos. 2.13.  I haue served with your Iniquities. It is a Labour, Service, and thraldom unto him, more then Israel endured under their grievous Taskmasters; his Law to this day nurseth and condemneth sin, his Hands haue Smitten and Scourged sin, he hath thrown down Angels, plagued Men, overturned Cities, ruinated Nations, and not spared his own Bowels, whilst he appeared in the Similitude of sinful Flesh; he hath drowned the World with a flood of Waters, and shall burn the World with a Flood of Fire because of Sin. The Sentence shall stand immovable, as long as heaven and Earth endureth: 
Rom. 2.9.  Tribulation and Anguish vpon every soul of Man that doth evil of the jew first, and also of the gentle. Seeing God then abhors all wickedness, and can by no means away therewith, how ought wee also to frame our lives accordingly thereunto. Our Saviour having shewed that he came to fulfil the Law, and interpreting the Law concerning KILLING, to bee but Angry with our Brother unadvisedly; and the Law concerning ADVLTERY to be but to look on a Woman lustfully; and the Law concerning SWEARING to swear not at all; and the Law of loving our NEIGHBOVRS, to love even our Enemies, his 
Mat. ●. 48.  Conclusion at length is, Bee ye therefore perfect even as your Father which is in heaven, is perfect. Agreeable whereunto is that of the Apostle, 
Heb. 12.14.  Follow Peace with all Men, and Holinesse, without which( Holinesse) no man shall see the Lord.  
Vers. 5. Such as be foolish shall not stand in thy sight: for thou hatest all them that work vanity.] Who they are in Holy Scripture that are meant by Foolish, is evident to such as are conversant therein. They are in very dead Sinners and Wicked Men, who despising the wisdom of the Word of God, follow their own Lusts and sinful Appetites, and consequently betake themselves to the wisdom of the Flesh. Now the 
The carnal. Mind. Last Translat. Rom. ●. 7.  wisdom of the Flesh in Enmity against God: for it is not subject to the Law of God, neither indeed can be. No marvel then though it bee here said they shall not stand in Gods sight, for what 
2. Cor. 6.14.  Fellowship hath righteousness with Vnrighterusnes,& what Communion hath Light with darkness. S. Austen gives the same reason, They shall not stand in his sight, 
Aug. in hunc Ps.  saith he, for that their Eyes, that is, their Minds, are in regard of the darkness of their sins reverberated or beaten back again by the Light of Truth. Gerunt secum Noctem suam. They carry their Night about with them, that is, not only the custom of sinning more and more, but also the love of it. We had the Phrase before in the 
Ps. 1.6.  First psalm, and the Iudgement there specified, is intimated here in this place.  
But the Reason is here annexed also why they shal not stand in his sight, namely for that he hateth all them that work Vanity. Where first concerning Hating, if any bee inquisitive how the Lord is said to Hate, seeing God is love, 
1. joh. 4.16.  saith S. John, and where love is in the Abstract, there can bee no Hating at all: he may bee answered by 
Zanch. de Nat. Dei, seu de divin. Attrib. l. 4. c. 7.  Zanchius, that Hatred as it is a thing that is most commonly in Men, a Passion and feebleness of the mind, so is it not in God, nor can be, for so is it vicious: but Hatred as it is a Purpose not to haue Mercy on the Wicked; or as it is a Decree to punish them; or as it is his Displeasure with them; so the Scriptures do attribute it to him, and truly and Properly it belongs unto him. he maketh instance in these very words: Thou hatest al them, saith he, that work iniquity, that is, thou dost not only abhor them, but thou hast decreed to punish them, and so indeed thou dost. Is it not the Property of God to punish the Wicked, saith he? Yes it belongs unto his Iustice, and therefore Hatred saith he, in that sense that the Scriptures attribute it unto God, agreeth truly unto God, and is properly attributed unto Him.  
Secondly, concerning Vanity, it is that which in an other Word is called iniquity, and therefore shall he say in that day, 
Mat. 7.23.  Depart from me ye that work iniquity. If the Question be here asked why iniquity is called vanity, and the Workers therof the Workers of Vanitie? It is therfore called Vanity for that iniquity in itself is a thing of no esteem, and serveth to no use. They trust in Vanity, 
Esay. 59.4.  saith the Prophet Esay, & speak lies, they conceive mischief, and bring forth Iniquity. They hatch Cockatrice Eggs, and wave the Spiders Web. Their Webs shall not become Garments, nether shall they cover themselves with their works. Nor is this spoken in that sense as those Words of the Preacher were, 
Eccles. 1.2.  vanity of Vanities, saith the Preacher, vanity of Vanities, all is vanity. For All there intimated to be Vanitie, are all temporal and worldly Things in comparison of true Felicity, but the vanity here meant is absolutely by itself without any reference to better Things. In comparison of true Felicity, Knowledge, Riches, Authority( howsoever Gods good Gifts) bee all of them but vain: but mischief, and iniquity haue a deeper die in vanity.  
Thirdly, whereas it is here said, Thou hatest all them that work vanity, the categorical word[ ALL] shows that he makes no difference at all, between King& subject, Master and Servant, Mistris and Maid, Bond,& Free. Of a truth, 
Act. 10.34.  saith S. Peter, I perceive that God is no respecter of Persons, but in every Nation he that feareth him, and worketh righteousness, is accepted with him. Right so may it be said, Of a truth we may perceive, that God is no Respecter of Persons, but in every Nation he that feareth him not, but works Iniquity is hated of him. Which word All, in this place, is not so to bee taken neither, as if all sins& all Sinners were meant in general: No, there are Sinners and Sinners of Infirmity, and there are Sinners& sins of Iniquity; Sinners and sins of weakness, and Sinners and sins of wickedness, or wilfulness. Bee not merciful to them, 
Ps. 59.5.  saith our Prophet, that offend of malicious wickedness,& 
Ps. 19.13.  keep thy Servant from presumptuous sins. Here if any are desirous to know how God could love us, who before our Conversion to Christ wrought Iniquity as well as others, S. Austen will inform him, 
Aug. in evang joan. Tract. 110  that God loved us when as we wrought nothing but unrighteousness against him, and yet that it is said most truly here, Thou O Lord hatest al them that work iniquity. For after a marvelous and heavenly manner, he loved us, even when he hated us: for he hated us being such as himself had not made. And because our Iniquity did not altogether deface his work, he knew even in every of us to hate that which wê made, and to love that which himself made.  
Vers. 6. Thou shalt destroy them that speak Leasing, the Lord will abhor, both the Blood-thirsty, and deceitful Man.] That Leasing is Lying, wee heard 
Exposit. in Ps. 4.2. p. 93.  before. That Lying and deceitfulness are both joined here with Blood argueth the heinousness of both. But of Each in their several order.  
First, concerning Lying, S. Austen hath wrote two Treatises thereof, the One, De Mendacio, the Other, Contra Mendacium, both in his Fourth Tome. In the Former he shows in that Speech no less then Eight Parts. I mean he makes 
Aug. de Mendacio c. 14. et c. 21.  mention of Eight sorts of lies: The First in the way of Religion: The Second when it is hurtful to some, and profitable to none; The Third, when it is so Profitable to some one, that it hurts another; The Fourth, when it is made vpon custom of Lying; The Fift, when it is made to please others withall; The sixth, when vpon the demand of any man it profiteth some one, and hurteth no body besides; The seventh, when vpon the demand of the Magistrate it performeth as much; The Eight, when it hurteth none, and yet seems to bee profitable for the preservation of Chastity. Now of all these he shows that no One of them is lawful, and often there repeats this of the Prophet here, and part of that in the Former Verse, Odisti Domine omnes qui operantur Iniquitatem, perdes omnes qui loquuntur Mendacium. Thou hatest all them that work Vanity, thou shalt destroy them that speak Leasing. Zanchius 
Zanch. in Ep. ad Ephes. c. 4.  makes three sorts of lies: An Officious lie, a Pleasant lie, and a lie Pernicious. He shows how all condemn the Last; how the Middlemost is excused by some, and the First and foremost praised by others. But as he is utterly against all three, so ought we also to be, whatsoever others haue 
Vid. Alberic. gentle. de Abusu Mendac. c. 16.  written in defence thereof. Aristotle herein shall haue the precedence of such Christians who speaking of a lie, 
Arist. Eth. l. 4. c. 7.  shows that it is {αβγδ}, per se malum& vituperabile, even in his own nature nought and blame-worthy. And therefore that which the Father here, David delivers, his son Solomon doth second, when he shows that a Lying Tongue is one of the 
Prou. 6.17.  Six things hated of God,& one of the seven that is abomination unto him. I will conclude this point with that of S. Austen, wherewith he concludeth his second Book against Lying, 
Aug. Contra Mendac. c. 21.  Aut cauenda Mendacia rectè agendo, aut confitenda sunt paenitendo: non autem cum abundent infaeliciter vivendo, augenda sunt& docendo. Wee are by well doing either to beware of Lying, or by Repentance to confess our Lying, but in no wise when by bad living lies abound in us, we are to make them superabound by teaching to lie.  
Concerning the Blood-thirsty, no marvel if the Lord abhor him to. Man is Gods 
Gen. 1.27.  Image, and if Man defacing a Princes Image, that is but stamped on his coin, is liable to sevearest Punishment, how much more is he to be, that defaceth by murder the Image of God. blood 
Nomb. 35.33  saith Moses, defileth the Land, and the Land cannot be cleansed of the blood that is  shed therein, but by the blood of him that  shed it. Our Saviour agreeth hereunto, for in the justest Quarrel that ever was, Put up again thy Sword into his place 
Mat. 26.52.  saith he, to Peter, for all they that take the Sword shall perish with the Sword. Here might be entreated of that admirable Issuing forth of the blood, after it is settled in the Body, if he that slay it, appear in presence thereof, within the space of certain Houres, but those that are desirous to see it discussed at large, I refer them to 
Hier. Magius Miscell. l. 3. c. 5.  Magius, and 
Coel Rhodig. Lect. Antiq. l. 3. c. 12.  Rhodiginus; as also to 
And. Libavius de Cruentatione Cadav.  Andreas Libavius, and 
Lemnius de occult. Nat. Mirac. l. 2. c. 7.  Levinus Lemnius, both of them cited by my Lord of Canterbury in his Lectures on jonas.  
deceitful is a Word derived from Deceit, and Deceit doth usually signify subtlety, Craft, and Cunning; when Men hid their evil Meanings by some colourable Words and Deeds, that they may more easily entrap those with whom they haue to deal. It is 
Aug. in hunc Ps.  saith S. Austen, Deceit, when we make show of one thing, and do an other. Much is spoken in holy Scripture against such kind of Men, as that the 
Prov. 19.15.  deceitful Person shall be affamished; that he 
Prov. 12.27. Former Translat.  roasteth not that he took in Hunting, that is, that he shall not enjoy the Goods he hath got; that he 
Mal. 1.14.  shall not live half his Dayes. And the Prophet Malachy, he reads( as it were) the Church-Commination against him, 
My L. of Cant. on jonas, Lect. 7.§. 21.  Cursed be the deceiver, which hath in his Flock a Male, and voweth, and sacrificeth unto the Lord a corrupt Thing, and yet we, as if we joyed rather to be Lysandrians, then Christians, 
Ps. 55.25.  glory in nothing so much, as in Deceiving our Brethren. That one Speech of Lysander, 
Plut. Apopth.& Lacon Apopth.  ubi Leonina Pellis non sufficit, ibi adsuenda est Vulpina, Where the lions skin will not serve, it must bee pieced out with the Foxes Case, is of much more force with Many, then an Hundred of such Passages as these in the Apostle S. Peter, 
1. Pet. 2.21.  Christ also suffered for us, leaving us an Example, that ye should follow his Steps. Who did no sin, neither was Guile found in his Mouth.  
Vers. 7. But as for me I will come into thine House, even vpon the Multitude of thy Mercy: and in thy fear will I worship toward thy holy Temple.] Howsoever the Lord when time was, spake by the Mouth of the Prophet Esay, 
Esay. 66.1.  The Heaven is my Throne, and the Earth is my footstool: where is the House that ye build unto me? and where is the Place of my Rest? In regard whereof King Solomon had said long before, 
1. King. 8.27.  Behold, the Heaven, and Heaven of Heavens cannot contain thee: how much less this House that I haue builded! Yet sure and certain it is, that as out of the whole mass of Mankind, the Lord hath reserved Some to himself, whom he calleth his Elect; out of the Times, and Seasons, Some which he calleth his Sabbaths, and solemn Feasts; out of his Servants, and Attendants, Some whom he calleth his Ministers, and Priests; out of the Goods, and Wealth of Men, Some which he calleth his Tithes, and Oblations; so out of Houses and Habitations, Some he reserveth, which he calleth his own House, like as jacob 
Gen. 28.22.  prophesied long before, This ston which I haue set for a Pillar, shall be Gods House. First then, concerning the House here specified, no doubt but the Sanctuary is thereby meant, and it is called the House of God, for that God had said, he would 
Exod. 25.8.  dwell amongst them, and it was the Place 
Ps. 26.8.  where his Honor dwelled. Secondly, in that it is called here the Temple,( the Temple as yet not being built) it is by the Figure Prolepsis, or Anticipatio, and that Figure then is used, when a Place is called by a Name that it hath a long time after, not when formerly it is so called. As when it is said in the Book of 
Numb. 32.9.  numbers, Venerunt in Vallem Botri, it is so said, saith 
Aug. Locut. de number. l. 4.  S. Austen, by the Figure Anticipatio, not because that valley was called so, when the Israelites came thither, but for that it was so called, when the book was written. It is in the original, HEICALL, which 
Vid. Ainsworth in hunc Ps.  signifieth a Palace, and is attributed to the Places where Gods majesty was said to dwell, as the Tabernacle, and Temple, and heaven itself. Thirdly, in that it is called The Holy Temple, it is therefore so called, for that it was set apart by Gods Ordinance, to holy uses, and Offices. Thus the Priests, and the Altar, and the Sacrifices, and the showbread, and the Fire, and the Incense, were all of them Holy, even jerusalem, as wicked as otherwise it was, was in this respect, The Holy City, and so styled by 
Mat. 5.45.  S. matthew. Fourthly, that David here did promise to come into this House, was in regard of the great Benefits that occurred unto him thereby, what in respect of the Parties that were present in that House, what in respect of the Things performed by those Parties. Fiftly, in that he would come even vpon the Multitude of Gods Mercy, he thereby intimates the Multitude of his sins. For as S. Austen on an other psalm, 
Aug. in Ps. 50.  Qui magnam Misericordiam deprecatur, magnam Miseriam confitetur: he that sues for great Mercy, acknowledgeth great Misery: right so is it here in this Place, he would come to that House even vpon the Multitude of Gods Mercy, to diminish thereby the Multitude of his Transgressions. sixthly, and lastly, whereas he saith, And in thy fear will I worship toward thy Holy Temple, no doubt but that as filial fear is here understood,( whereof hath been spoken 
Exposit. on Ps. 4.4. p. 95.  heretofore) so a holy Preparation to Prayer is intimated also, according to that of the son of sirach, 
Ecclus. 18.23  Before thou prayest, prepare thyself, and be not as one that tempteth the Lord: or that of the son of David rather, 
Ecclus. 5.1.  Keep thy Foot when thou goest to the House of God, and be more ready to hear, then to give the Sacrifice of fools. No doubt but that of jacob was always in his mind, 
Gen. 28.17.  How dreadful is this Place! this is none other but the House of God, and this is the Gate of heaven.  
But how is it here said, that he would worship tôward the Temple, whereas he had said in the Words before, that he would come into the House? The Answer is, that the Temple here meant, being the Tabernacle, and the Tabernacle having a Court; the Priests onely when they used to pray, did enter into the Tabernacle, the Rest stood without in the Court, and prayed towards the Tabernacle. Now the Tabernacle, and the Court( like as afterwards the Temple, and the Court) were both called Gods House,& therefore is it here said, that David would both come into it, and also pray towards it.  
Where by the Way we may call to mind how Bellarmine wrongs Calvin in a Matter of this Argument. Calvin had said in his 
Calv. Instit. l. 3. c. 20.§. 20.  Institutions, That Christ being entred into the Sanctuary of heaven, unto the end of the Ages of the World, he alone carrieth to God the Prayers of the People abiding far off in the Porch. Bellarmine hereupon 
Bell. de Eccles. Triumph. l. 1. c. 1.  infereth, that Calvins Opinion was, that the souls of the Saints do not see God before the Day of Iudgment. Why? because in Calvins Iudgment, they are excluded from the Sanctuary of Heaven. Yea but then by like consequence, the People came not into the Temple. But if Bellarmine confess that the 
luke. 20.1.  People, I that 
luke. 2.37.  Women, I that 
luke. 18.10.  Publicans went up into the Temple, who were admitted onely into the 
2. Chron. 4.9 joseph. cont. Ap. l. 2.  Court of the Temple, needs must he grant by like consequence, that the Saints even in Calvins Iudgement, were not excluded from heaven, for all our Saviours prerogative in being entred into the Sanctuary of heaven. But to return unto my purpose.  
That which caused our Prophet here to promise to come to this House, was doubtless the Service of God performed in this House, and that not only in his Word, but in his Sacraments, and Sacrifices, and Prayer, and praises. Especially PRAYER, which albeit the Prophet could haue performed by himself alone, no Man better, yet did he desire to make his Prayers in those Assemblies no Man more. The Benefit indeed of PVBLIKE PRAYER, St Gregory shows us in a most apt and fit Similitude: While we pray together in the Church, 
Greg. Epist. l. 1. ep. 24  saith he, we with you, you with us, we hold as it were hand in hand like those that are walking in slippery places, and the more that one of us doth rely on another, the stronger is every mans Devotion in particular. hearken all you that refuse to frequent the Church, 
Basil in Ps. 115  saith S. Basil, betaking yourselves forsooth to your Home Devotions, miserable Fragments as you are of that precious Body of Christ, and learn that your Prayers and Devotions, ought to be performed in the midst of jerusalem, that is in the midst of the Church of God. I find it storied of our 
Th. Walsingh. Chron. p. 1.  Henry the Third, that he in his time was so devout, that every Day he would hear no less then Three Masses, and always at the Elevation, he would support the Hand of the Priest, and use to kiss it. Lewis of France, called the Saint, happening on a Time to confer with him thereabouts,  told him it was not so fit that he should be at so many Masses, but that he should hear Sermons more usually then he did: to whom King Henry, they say, made Answer, mall Amicum suum sapius videre, quàm de eo Loquentem, licet bona dicentem, audire, that he for his part had rather see his Friend often, then hear an other speaking of him, though he spake much good. Ill applied as it was to the mass, but it was the blindness of those Times. queen Elizabeth applied it much better, when She applied it unto PRAYER, saying as it is 
Camdeni Elizabeth. p. 24.  storied, That She had rather devoutly speak to God in Her Prayers, then hear Others speaking of God, though never so eloquently. Taxing no doubt hereby, the preposterous zeal of too-too Many, who lay all vpon the Ministers 
Non omnia in Humeros nostros proijcite. Chrys. in Ep. ad Col. Hom. 9.  Shoulders, never wearying their own Hands, never hardening their own Knees in the public service of God. Wherein such People cry quittance with the Scribes, and the pharisees of Old. They bind heavy burdens, and grievous to be born, 
Mat. 23.4.  saith our Saviour, and lay them on Mens Shoulders, but they themselves will not move them with one of their Fingers. So they can bee content their Minister should preach unto them Day by Day, or all Day long; but either to practise what he preacheth, or themselves to endeavour by themselves, by Reading to get more Knowledge, or to pray as they ought to do: there they leave him: God grant they bee not liable to that which followeth in that place, 
Mat. 23.5.  But all their works they do,( and all is but Hearing of Sermons) for to be seen of Men. Indeed 
Chrys. ubi supra.  saith S. Chrysostome, ye are Sheep, but yet are ye Sheep endued with Reason, and therefore S. Paul committeth many things to yourselves to do in these Cases, without vs. And again in other place, 
Chrys. in 2 ad Thess Hom 3.  Concerning the Earth, all the Workmanship is the Husband mans. For it is a senseless subject, only fit to be wrought vpon, but concerning your spiritual Husbandry, it is not so. Non hîc totum opus Doctorum, said si non potior, certè media Portio Discipulorum est. You are not to rely vpon your Teachers, to haue all things performed by them, if so be not the better Part, doubtless the one Half is to be performed by yourselves.  
Verse 8. led me, O Lord, in thy righteousness, because of mine Enemies: make thy Way plain before my Face.] Of Lord, I haue 
Exposit on Ps. 3.1. p. 64.  spoken before, and it being here in our last Translation in capital Letters. I haue shewed the Reason thereof in that place; and therefore now to the Word, led.]  
Duci, Puerorum est, Coecorum, Claudorum, Infirmorum, Ignorantium,& Ovium: to be lead 
Marlorat. hunc Ps.  saith Marlorat, belongs to Children, to Blind-men, to the Lame, to the Impotent, to the Ignorant, and unto sheep: so that the Prophet in this one Word, intimates himself to be all these. Nay he expresseth himself in this his Book of psalms, to be every One of all these. First, that he was but a CHILD, Lord 
Ps. 131.1.  saith he, I am not high minded, I haue no proud looks, I do not exercise myself in great Matters, which are too high for me. But I refrain my soul, and keep it low; like as a Child that is weaned from his Mother: yea my soul is even as a weaned Child. Secondly, that he was a BLIND-MAN, witness his own Words, Open thou mine Eyes 
Ps. 119.18.  saith he, that I may see the wondrous things of thy Law. For what was the Request of Blind-men indeed, but that their 
Mat. 20.33.  eyes might be opened, as wee read in S. Mathews Gospel. Thirdly, that he was a LAME-MAN, behold his own Words again, I am ready to h●lt 
Ps. 38.17.  saith he, and my Sorrow is continually before me, as it is in our last Translation. Fourthly, that he was IMPOTENT, he doth manifest it in these Words, 
Ps. 6.2.  Haue mercy vpon me, O Lord, for I am weak saith he, and what is weakness, but Impotency? Fiftly, that he was IGNORANT, The very B●asts 
Ps. 35.15.  saith he came against me unawares: it is in the Vulgar, Et ignor●●i, and I was ignorant thereof. sixthly, and lastly, that he was as a SHEEP, it is his own very Word, I haue gone astray 
Ps. 119.176.  saith he, like a Sheep that is lost, oh seek thy Seruant, for I do not forget thy Commandements. This very Last of going astray, puts me in mind of a good note, that I haue red in a good Divine, who speaking of the divers Checks that satan gives us in this World: This lower Hemisphere, or visible Part of the World 
Mr Thomas jackson, of justifying Faith. Sect. 1. c. 7. p 55.  saith he, is as the Divels Chess-board, wherein hardly can our Souls move back, or forth, but he sets out one Creature or other to attach him: nor haue we any other means to avoid his subtlety, but by looking to the 
Ps. 121.1.  hills, whence cometh our Help; or into that Part of this great sphere, which is altogether hide from the Worlds eyes, 
2. Kings. 6.15.  where we may behold more for us, then those that be against vs. It puts me in mind also of a saying of S. Austen, who having spoken of his own wanderings, and his Calamities thereupon, Quid aut●● miram cum infoelix ●eo●● aberrans a Gr●ge tuo,& impatiens Custodia●nae, turpi Scabi● faedaerer. And what great marvel was it, 
Aug. Confess. l. 3. c. 2.  saith S. Austen, if unhappy Sheep as I was, wandring from the fold, and careless of thy Custody, I became so infected as I was, all over my Body. But to return unto my purpose.  
led me in thy righteousness?] What may that be? or how in thy righteousness? The Prophet explains himself elsewhere; for saying in an other psalm, 
Ps. 35.24.  judge me, O Lord my God, according to thy righteousness; In thy righteousness here in this place, is according thereunto. So that it is as if the Prophet had said, Lord, because thou art Righteous protect me with thine aid, that so I may avoid all the wicked Plots of mine Enemies: the very meaning of these Words: led me in thy righteousness, because of mine Enemies.  
But what is that which here followeth, Make thy Way plain before my Face? Is not the Lords Way plain? The Lord himself 
Ezech. 18.25  saith in Ezechiel, Are not your ways unequal? And he repeats the same again, 
V. 29.  O House of Israel, are not my ways equal? are not your ways unequal? The truth is, the Lords ways are equal and plain enough, but it is to those that tread them with Faith, and rely wholly vpon the Lord. No doubt in regard of the Wicked they are so full of hills and Dales, so fraught with such variety of Doubts, and Difficulties, that it is odds but they miscarry. As for example, there is 
Rom. 8.35.  Tribulation, distress, Persecution, Famine, nakedness, peril, and Sword: First for TRIBVLATION, it is a very deep Dale, and distress is an other: 

Ovid. Trist. Eleg. 2.  Quantae diducto subsidunt Aequore Valles;  
Iam iam tacturos Tartara nigra putes.  Nay by means of Tribulation, and distress, David oftentimes thought himself in very Hell. 
Ps. 18.4.  The pains of Hell came about me, saith he, the Snares of Death overtook me. PERSECVTION, that's a mountain, so S. Austen, Quid sunt Montes nisi Tumores Terrarum? What are Mountaines 
Aug. in Psal. 124.  saith S. Austen, but the Swellings, and Risings of the Earth? Nero, Domitian, trajan, Antoninus, Severus, Maximinus, and the rest, what were they but so many Mountaines? The persecuting heathen Emperours, 
Mr Gosson his Trumpet of war.  saith a good Divine, were very great Mountaines, that stood very high, and very stiff in the Churches Way, but the Faith of the Church, according to the Promise of our 
Mat. 17.20.  Saviour, hath removed them all. FAMINE, and nakedness, what are they but so many briars? and so many thorns?  

Iuvenali Sat. 3  Hand facile emergunt quorum Virtutibus obstat Res angusta domi.  
They that are cumbered with these Guests will find more ado to come to their journeys end, then Tully had in finding out by reason of briars and thorns the tomb of 
Cic. Tusc. Quaest. l. 5.  Archimedes. Lastly peril and SWORD, what are they but Hedge and Ditch, thick and thin, and not such an Hedge& such a Ditch as by the benefit of a good Horse may be easily sprung over, but such a Ditch as in queen Maries time our Oxford Ditch was, where that most Reverend Arch-bishop, and councillor of State, Cranmer, learned Ridly, and old Latimer, were all of them Burnt, that like a Golgotha, nay worse then that, the very Place might breed an horror in the Minds of Men against them. Thus as with the Arrians of old, Non Canicies apud judices iniquitatis Venerabilis erat, Neither Age, and an hoare white Head, as 
Bas. Ep. 70.  speaks S. Basil, neither godliness, nor a Life most virtuously lead, had any reverence at all with those bloody Burreaus. But to return where I left.  
Not the least of all the premises but with-holds a Worldling from walking this Way, whereas unto the Godly every of these is made so plain, that as the Apostle S. Paul gives out, 
Rom. 8.37.  Wee are more then conquerors through him that loved vs. So that as the Earth is said to be round, notwithstanding so great height of Hills,& such plainness of downs, because( as Pliny 
Plin. Nat. Hist. l. 2. c. 64.  tells us) that if the compass thereof might bee taken by lines, the Ends of those Lines would meet just in Circuit, and prove the Figure of a just circled: so let the Lords Way bee once Leueld by the Line of his Word,& nothing more even, nothing more plain unto us then the Way of the Lord.  
Vers. 9. For there is no faithfulness in his Mouth, their inward parts are very wickedness.] A lively description of the Wicked, Intus& in Cute, both Within and Without. Their mouths, their Hearts in this Verse( for their Hearts are these inward Parts) their Throats,& Tongues in the next. No Apelles can better paint them, then the Spirit of God here sets them forth. In confesso est Orationem, si explicandi vim ac facultatem habeat, non minus qua velit ponere ob oculos posse, quàm Viros mannum artificio praestantes. It is apparent, 
Aelian. Var. Hist. l. 3. c. 1.  saith Aelian, that Speech, if it hath the Force and Faculty of expressing that which it takes in hand, delivereth it no less unto the Eye then the Hand of a skilful Workm●n.  
First for their mouths, there was no faithfulness in them, Truth was utterly banished thence. It should seem they were all of Lysanders constitution, 
Plutarch. Apopth.  Pueros Talis, Viros Sacramentis decipi oportere, that Children were to be deceived with Chery-stones, and M●● with oaths. But the Apostle S. Paul gives us better counsel. Putting away Lying, 
Ephes. 4.25.  saith S. Paul, speak every Man truth with his Neighbour, for we are Members one of another. Where he not onely gives us good counsel, but a Reason of the same, Namely, that as in our natural Bodies the Mouth deceives not the Hand, nor the Hand the Mouth, nor the Head the Fe●t, nor the Feet the Hands, for the whole Body itself should loose by the bargain, if there were any such Deceit amongst them, as is to bee seen by that elegant Fable of M●●enius Agrippa in 
Liv. Dec. 1. l. 2.  Livy, concerning the Members of the Body: so he deceives himself that deceives his Christian Brother, nor doth he put up thereby so much in his Purse, as he is damnified in his Conscience, Lucrum in Arca, Damnum in Caus●●●●ti●, His coffers perhaps are filled, 
Aug. de Temp. Ser. 215.  saith S. Austen, but his Conscience Smarts for it. But of Lying and Deceit I haue spoken 
Expos. on. Ps. 4.2. p. 93.  before.  
Concerning their Hearts, intimated here by their inward Parts, they are said to be wickedness in the Abstract nay in the H●br●● it is more, it is wickedness in the plural, as if the Abstract and plural both, were both little enough to explica●e the wickedness of the Heart. But of the Heart I haue spoken 
Expos. on Ps. 4.4. p. 96.  before too. Only here i● may be doubted how the Prophet should be so skilful as to know the Heart. Quid tam alium& tam profundum quàm M●●● hoins quae quasi involuer● quod●● Corporis ●●gitur& occultatur, vt ●am haud facilè quisquam in●r●spicere& spe●●lar● q●●at? What so High and so Deep, 
Ambros. Instit. Virg, 3.  saith S. Ambrose, as is the mind of Man, which is hide, as it were,& covered within the Bulck of his Body that no Man may easily pry into it. It is true, no man can unless he be taught of God, as the Prophet david here was, the holy Spirit directing his pen to P●int them out to the full. But I come to the Throat and Tongues.  
Verse. 10. Their Throat is ●n upon sepulchre, they flatter with their Tongues.] In that the Throat is here said to be a sepulchre, and that an open one too, wee may call to mind what our Saviour 
Mat. 23.27  said concerning sepulchres, namely how they are full of dead mens Bones, and all Vnclean●esse. Such Bones, and such Vncleannes haue the Wicked in their Throats.  

Pers. Sat. 3.  Gutture sulphur a● le●tê ex●al●nt● Mephites.  
do but tell them of their Faults, and they will cast you presently such Bones to Gnaw vpon, as you will wonder at their impudence. They are set on Fire, as 
Ps. 57.5.  speaks the Prophet, as if so be they were made of Tuch-Wood : their Teeth are spears and arrows, and their Tongue a sharp Sword. But it was the Proverb of the Ancients, and it may be a modern Proverb now adays, 
1. Sam. 24.13.  wickedness proceedeth from the Wicked.  
Concerning their Tongues, which the Prophet calls Swords, and sharp Swords to, that here it is said, They Flatter with them, they show the skill of Lysander again, concerning the lions skin, and the Foxes Case, as you heard 
Pag. 125.  before. These the Prophet else where styleth by the name of balms, and what more gentle and suppling then balm? And yet who would think it? Nothing more forcible ●o give a Broken Pate. Let the Righteous, 
Ps. 141.6.  saith the Prophet, S●●●e me friendly, and reprove me●, but let not their Precious balms( meaning the Flatteries of the Wicked) break my Head. Why? C●n balms do such a F●●●? balm, 
Plin. Nat. Hist. l. 12. c. 25.  saith Pliny, i● that Sweet and odiferous Liq●●r that goeth beyond all others. Howbeit as the same Pliny saith in the same Chapter, that there is no merchandise& Commodity in the World, wherein there is practised more Fraud& Deceit, then in the traffic of balm, so falls it out in this case, when Flattery works such Wonders. It puts me in mind of a saying in Tacitus, Pessimum Inimicorum genus, Landantes: speaking of Agricola. Often was he in those daies, 
Tacit. Vit. Agricolae.  saith Tacitus, accused to Domitian in absence, and in absence acquitted. The Cause was neither matter of Crime, nor Complaint of Party aggrieved, but the renown of the Man, and the Princes disposition hating all virtue, & the most capital kind of Enemies Commenders, procured the Peril. whereupon that matchless Translator, and worthy of all Admiration sir HENRY SAVILE, 
Annot vpon the Life of Agricola. nu. 16  To Hurt or Disgrace by way of Commendation, albeit it seemeth a strange Position at the first sight, yet may bee, and daily is, both easily and diversly performed. he bringeth many Examples which I here omit, sufficient it is, that I haue pointed to the fountain. I conclude with that of S. Austen, 
Aug. in Ps. 69.  Plus persequitur Lingua Adulatoris, quàm Ma●us Interfectoris, The Tongue of a Flatterer strikes more deadly, then doth the Hand of a murderer.  
And thus haue you seen the Description of the Wicked by their Mouths, Hearts, Throats, and Tongues: faithless mouths, Wicked Hearts, Deadly Throats, Flattering Tongues, what do they all say unto us but that's the Man. Like as 
Plin. Nat. Hist l. 35. c. 10.  Apelles on a time being at Ptolomies Table, and King ptolemy demanding of him what he made there, and who had invited him, Apelles not knowing the name of the Party that had invited him, caught up a dead coal of Fire from the chimney corner, and drew him so lively thereby, that every man knew who the Party was. But our Prophet like another Apelles draws them hereby, not so much to know them, as to teach us to beware of them, least participating with them in their sins, we participate with them in Punishment too. 
Cic. Philip. 2.  Tully wondered at Antonius that he feared not to follow their Steps, whose ends were so remarkable. And it is a thing indeed to be wondered at, that our mouths, Hearts, Throats, and Tongues so often employed in GODS SERVICE, I say so often, should prove so malapert, so saucy, so Waspish, so outrageous in the turning of an Hand. But the 
Esay. 57.20  Wicked are like the troubled Sea, when it cannot rest, whose Waters cast up mire and Dyrt.  
Verse. 11. Destroy thou them O God, let them perish through their own Imaginations, cast them out in the Multitude of their ungodliness, for they haue rebelled against thee.] It was the Promise of our Saviour, as I  told you 
Expos. 〈◇〉. Ps. 5.8. p. 132.  before, that the Faith of the Church should bee able to remove Mountaines, and as Arrius, Donatus, and Maximinus were all of them Mountaines by way of HERESI●, and the Church hath removed them, so the persecuting Heathen Emperors, they were also Great Mountaines by way of tyranny, and the Faith of the Church hath removed them too. look vpon Domitian, 
Mr Goss●● his Trumpet of war.  saith a good divine, Decius, Dioclesian, julian the Apostata, Herod, Antiochus, and a number such like Princes persequuting the Church, all of them haue miscarried by some one fearful death or other. Now as these did stand in the Churches way, and the Church did pray against them, so Davids Enemies stood here in Davids way, and David prays against them too. The effectual fervent Prayer of a Righteous Man availeth much, 
Iam. 5.16.  saith S. james, and S. Chrysostom gives the reason, For as Trees, 
Chrys. de Incompreb. Dei Natur. Hom. 5.  saith he, which haue taken deep Root, are well able to withstand the Force, and Violence of the Winds, by reason of that rooting: so the Prayers which the soul sendeth forth from the bottom of the Heart ascend aloft into the Skies, nor is their Growth hindered with the Puffing and Blowing of any By-thoughts whatsoever.  
But what is it here the Prophet prays for? For the Destruction, the Perishing, the Casting out of his Enemies, and that they themselves might be the Cause of their own Destruction, Let them Perish through their own Imaginations. As if the Prophet had said, let their projects bee to no purpose, let them never bring to proof what they haue devised among themselves. An excellent pattern hereof we haue in Achitophel, who for the counsel he gave miscarried, and was not accepted of, made no more ado but 
2. Sam. 17.23.  Hung himself in a Halter.  
Here a Question ariseth, Whether we also, as David, may Pray against our Enemies, we that are Christians. And indeed our Saviour vpon occasion 
Mat. 12.3. Marc. 12.35.  alleging Davids Sayings and Doings both, who would not Say as David, who would not do as David did? But the answer is, that this kind of Prayer here used, as also 
Ps. 59.13. Ps. 109 7.  others of like nature, as the Prayers of the Prophet 
jer. 18.21.  jeremy, and of 
2. Tim. 4.14.  S. Paul, savour of a peculiar zeal which David and they had, but are not to be imitated by every Christian. And therefore our Saviour to them that in all hast would haue Fire come down from heaven to consume the Samaritans that refused him, and pleaded 
2. King. 1.10  Elias his Example to that purpose: ye know not, 
luke. 9.55.  saith he, what manner Spirit ye are of. For the son of Man is not come to Destroy Mens lives but to save them. And yet David, jeremy,& S. Paul pronounced not those Curses, Vindictae Liuore, said judicio justitiae, not vpon a spleen to bee Revenged, as 
Greg. Moral. l. 4 c. 5.  speaks S. Gregory, but in Iudgement and Iustice, for that they knew by the holy Spirit that they were Abominable and Disobedient, as 
Tit. 1.16.  speaks the Apostle S. Paul, and unto every good work Reprobate. 
Aug. in hunc Ps.  S. Austen, he takes these words to be rather a prophesy then a Prayer. And as elsewhere he 
Aug. in Ps. 68.  speaketh of Davids Curses in particular, that they were not Stomachatio Maledicentis, said Praedictio Prophetantis: of the Prophets in general, 
Aug. de Temp. Ser. 59.& Ser. 109& De Ser. Dom. in Monte.  Per Imprecationem quid esset futurum cecinerunt, non Optantis Vot●, said Spiritu Previdentis. By the Imprecations they made, they shewed what was to come, not by way of Wishing, but by the Spirit of prophesying. But to return to the Words again.  
The Prophet showing here the reason of this his Prayer in this place, saith it is Rebellion against the Lord: For they haue rebelled against thee. Where the Prophet saith not as he might haue said: For they haue Rebelled against me: No; but, Against thee: alluding in all likelihood, or to that of Moses in the book of Exodus, or to that of the Lord himself in the First of Samuel. Your Murmurings, 
Exod. 16.8.  saith Moses, are not against us, but against the Lord: and They haue not rejected thee, 
1. Sam. 8.7.  saith the Lord to Samuel, but they haue rejected me, that I should not reign over them. Little thought those Israelites that their Murmurings and Rebellions were against the LORD himself, they no doubt would haue made many a Pamphlet in defence of themselves as a Franco-Gallia, or a France-Iudaea, a Philo-Pater, or a Philo-Mater; a De jure Regni apud Scotos, or a De jure Regni apud Indaos; or the like: all which might haue been answered, with this single sole Sentence of holy Scripture, and the Words we haue in hand IRRITAVERVNT TE DOMINE: They haue Rebelled against thee. Thus speaks our Saviour of his Ministers too, 
luke. 10.16.  He that Despiseth You, Despiseth Me, and yet many of us as if we had never red, nor Heard it, or did certainly beleeue what our Saviour saith, are ready to say with the evil Spirit, 
Act. 19.15.  Iesus we know, and Paul we know, but who are ye? And as they said of our Saviour himself, 
Mat. 13.55.  Is not this the Carpenters son? Is not his Mother called Mary? and his Bretheren, james, and John, and Simon, and Iudas? and his Sisters, are they not all with us? Right so do they say of many of us: They know our Fathers, they know our Friends, they know our bringing up, and they are offended in vs. But it was an excellent Note of 
Origen. in Num. c. 12. Hom. 7.  Origen, Nunquam invenimus tantus lauds Deum dixisse de Moyse Famulo suo, quantas nunc dici videmus quando ab Hominibus ei derogatum est. We never find that God more praised Moses, then when he was most of all spoken against by the Israelites.  
Verse. 12. And let all them that put their trust in thee rejoice: they shall ever be giuing of Thanks, because thou Defendest them, they that love thy Name shall be joyful in it.] He comes at length to pray for the church, even for All and Every of them that put their Trust in the Lord, and in none but him. There are but Few that can thus do, for what with the Words of Man, what with the beauty of Man, what with the Strength of Man, what with the Wealth of Man, what with the Wit of Man, what with Princes the Best of Men, as hath been observed 
Expos. on Ps. 4.5. p. 102.  heretofore, there goes our Trust and Confidence away.  
But what is it here the Prophet prays for? For Ioy,& gladness of Heart. Let them that put their trust in thee, rejoice,& he meant, no doubt, such a rejoicing as should never be taken from them. No not in Infirmities, no not in Reproaches, no not in Necessities, no not in Persequutions, no not in Distresses for Christ his sake; the Apostle S. Paul may be an Example, For when I am weak, 
2. Cor. 12.10  saith he, then am I Strong. But of this Ioy, and this rejoicing, hath been spoken 
Expos. on. Ps. 4.8. p. 106.  heretofore. Come wee now to the Effect thereof; and that is thanksgiving, for so it is in the next Words, They shall ever be giuing of Thankes.  
ever, that is, continually, that is, all the Dayes of their Life, to dwell in the House of the Lord, as David 
Ps. 27.4.  promised to do, and Anna in S. Lukes gospel, performed no less. There was, 
luke. 2.37.  saith S. Luke, one Anna a prophetess: the Daughter of Phanuel, of the Tribe of Aser; she was of a great Age, and had lived with an Husband seven yeares from her Virginity. And she was a Widow of about fourscore and four yeares, which departed not from the Temple, but served God with Fasting and Prayer, Night, and Day. No doubt but amongst those Prayers, this Giuing of Thanks is included, Giuing of Thanks being the most proper, and peculiar serving of God. For as that worthy 
D Howson his Sermon at Oxford. Nov. 17 Ao 1602.  Doctor, now our Right Reverend Diocesan hath observed, God is not only, or chiefly worshipped, Evangelici Sermonis Auditu, by hearing the Word preached, said Latriae Cultu, in Praising,& Magnifying, and Lauding God in the Memory of his manifold blessing. Latria, or the Worship of God, is a virtue moral, not intellectual. Therfore to despise, saith he, as many do, or neglect as most do, Cultum Latriae, this Praising, and Magnifying of God, and to gad up and down to hear the Word preached, as they call it, is not only against the laws of this Land, the Statutes of our colleges, but against the chief Institution of the Lords Day.  
This by all likelihood, seems harsh to Many, that consider not Things aright, but as if the gospel of Christ were Faction, and all to be as they would haue it, 
— 
Horat. Serm. Sat. 4.  Nam multo plures sumus, ac voluti te  
Iudai cogemus in hanc concedere Turbam:  it is strange how CHVRCH-SERVICE is generally now neglected of all Sorts, nay and so much vilyfied of some, that would seem to be Protestants to, and of the forwarder Sort, that the very Scriptures there red, are despised, and with Choroebus in the Poet, as if they resolved with Papists, to fight with their Weapons against the said Scriptures, 

Virg. Aeneid. l. 2.  Mutemus Clypeos, Danaumque insignia nobis Aptemus,  they stick not to give out, that they are red there to little purpose, because forsooth not interpnted. And indeed I must needs say, they are so heard by Many, that they profit by them never a whit; who did they hear also Lectures, and Sermons no better, would profit as little by them. And by them how little they profit, CREDITE OPERIBVS. They are our Saviours own Words, 
joh. 10.37.  If I do not the works of my Father, beleeue me not: But if I do, though ye beleeue not me, beleeue the works. But concerning the Profit that may be taken by Scriptures red in the Church, let us hear what Strangers say, seeing our own Men at home haue thought so hardly of it. Concerning the Scriptures to be red, 
Zanch. Tom. 8. De Rel. Christ. Observat. in c. 25. Aphoris. 10.& 11. ex. Bucer. in Ep. ad Eph. c. 4.  saith Zanchius, and he confirms it by MARTIN BVCER, whose Words they are; Concerning the Scriptures to be red, saith he, God be thanked it is well ordered in the English Churches. Let it therefore be pondered diligently, whose Mouth they represent themselves to be, which in the sacred Assemblies red the Divine books unto the People, that is to wit, they represent the Mouth of God Almighty. Next of what Moment, of what Dignity the Matters are that are recited, they are the Words and Precepts of Life eternal. Lastly, to whom they red, namely to the sons of God. These things if a man with true Faith consider with himself, what Gravity, Decency, Religion can be yielded in any Action, which should be omitted by such a Reader. Thus far Zanchius, and with him Martin Bucer hand in hand. Had our own Mothers Children at home, had the like Opinion of Reading Scriptures in the public Congregation, which Strangers you see haue had, our Church by this time had been too happy, not had our Adversaries the Papists gotten so much Ground of us, as they seem to haue. But it befalls GODS SERVICE, what oftentimes befalls his Prophets, 
Mat. 13.57.  It is not without Honour, save in our own Country. God grant it followeth not with us, what doth in that place concerning our Saviour, 
V. 58.  that it doth not many mighty works here, because of our unbelief. But to return to my purpose.  
The Reason here given of Giuing Thanks, is, because the Lord defends them, but of Defending them, in the next Verse; in the mean time let us consider what it is to love his Name, and this is the Effect of all.  
Thy Name 
Mellerus in hunc Ps.  saith Mollerus, that is, thy Word, whereby we are made acquainted how, and in what sort, the Lord will show himself unto those that are his. For that is called a Name, saith he, whereby any one is known, or the Remembrance of him is kept in mind. Such are the HOLY scriptures, by them the Lord is known, by them his Remembrance is kept in mind. The Ignorance of the Scriptures 
Hieron. Comment. in Esay. proem. ad Eustoch. Virg.  saith S. jerom, is the Ignorance of Christ; and, Hac est Mors ainae, vt Deum nesciat. Not to know God 
Aug. Annot. in job. c. 9.  saith S. Austen, is the Death of the soul.  
Vers. 13. For thou Lord wilt give thy Blessing unto the Righteous, and with thy favourable kindness wilt thou defend him as with a Shield.] Who they are, that are the Righteous, and whence it is they are so termed, I haue declared 
Exposit. on Ps. 1.7. p. 29.  before. Here the Prophet shows unto us, that they which indeed are Righteous, what Benefits they shall reap thereby. And first here is Blessing in the Singular Number, which is not so to be taken, as if it were but only One: No; it cannot be said to God, as was said to Isaac, by Esau his son, 
Gen. 27.38.  Hast thou but one Blessing my Father? For God hath many. So that the Blessing here, though it be but One, yet is it indeed a swarm, a Cluster of Blessings. One swarm, many Bees; one Cluster, many Grapes. And as S. Austen in an other case, 
Aug. in Ps. 141.  Qua Via, ipsae& Viae; quae Ecclesia, ipsae Ecclesiae;& quod Coelum, ipsi Coeli: Way, and ways, Church, and Churches; heaven, and Heauens are spoken Singularly, and Plurally, and therefore by the Singular Number, the plural is meant: even so in this Case, by Blessing in the Singular, the Plural is understood. And would you now see the Plurality of these Blessings? I specified them 
Exposit. on Ps. 1.1. p. 4.  before, it is but to haue recourse to the First Word of the First psalm.  
That the Prophet here addeth, that the Righteous shall be defended with the favourable kindness of the Lord as with a Shield, we are first of all to consider what this Favourable kindness is, then the manner of the Defence thereof, namely, as with a Shield.  
It is in the Origina●l, RATSON, Benevolentia, Beneplacitum, and rendered by the Septuagint {αβγδ}, that which wee say in English Favour, or goodness, the Benignity of God, readily doing good to any of his Creatures. It is that which the Apostle calls, 
Rom. 2.4.  The Riches of his goodness, whereby we may understand that saying of his in the same Epistle, where it is said that he is 
Rom. 10.12.  Rich unto all that call vpon him. Indeed his gracious accepting of us, and merciful readiness to do us good, is the everlasting true RICHES. Of worldly Riches it may be said, that which Solomon saith of them, and many a man finds too true, 
Prov. 23.5.  they certainly make themselves Wings, they fly away as an Eagle toward heaven: but Riches of this Nature, is that which remaines for ever. The other Riches, 
Aug. de Temp. Ser. 74.  saith S. Austen, what are they but a Testimony of our Want, Maior Indigentia, quasi maiores comparat Facultates: and because our Wants be greater, we procure ourselves greater Wealth: but here in these, is All-sufficiency, and therefore we heard in the Former 
Ps. 4.8.  psalm, Thou hast put gladness in mine Heart: since the time that their corn, and Wine, and oil increased.  
That the manner of Defence is said to bee as with a Shield, it was, it seems, his usual Phrase, for so he useth the Word Shield in divers of his 
Ps. 33.19.35.2.91.4.  psalms. And King Solomon to this purpose: 
Prov. 30.5.  Every Word of God is pure, he is a Shield unto them that put their trust in him. So ajax of Vlysses, when Vlysses was in danger, and ajax bestrid him with his Shield, and saved his Life: 

Ovid Met. l. 13.  Opposui molem Clypei, texique iacentem,  
Servanique Animam.  Clypeus, 
serve. in Virg. Aeneid. 7.& apud Latin. Ling. author. p. 607.  saith Servius of the greek Word {αβγδ}, for that it hides, and covers the Body, which would otherwise be exposed to the blows of the enemy. 
Isid. l. 18. c. 12.  Isidore of {αβγδ}, which signifies the same. 
Plin. Nat. Hist. l. 35. c. 3.  Pliny of {αβγδ}, of the chasing, or engraving that was therein. 
Vid. Isid. Loc. cit.  Others of an old latin Word Cluêre, which did signify to fight, or to be well reputed of, of Clueo, Clues, not Cluo, Cluis, for the Words are divers. It was of a round form, and therefore Virgil as he compares Polyphemus his Eye to such a Shield, 

Virg. Aeneid. l. 3.  Argolici Clypei, aut Phoebeae Lampadis instar:  so Ovid not onely compares the sun in the Firmament thereunto, but calls it by the selfsame Name.  

Ovid. Met. l. 15.  Ipse Dei Clypeus, Terra cum tollitur imae Mane rubet.  
Howbeit the Word in the original is CATSINNAH, which though Tremellius interpret Clypeus, yet Arias Montanus, and the Vulgar, haue Scutum, which cometh of the greek {αβγδ}, a 
Steph. Thesaurus in Verbo Scutum.  skin, or hid, for that they were made of Hides. Both which words, Clypeus, and Scutum, though they herein differ, that Clypeus belongs to Footmen, and Scutum to Horsemen, as 
Isid. Loc. cit. Vid. Turneb. l. 11. c. 27.  Isidore observes: yet for matter of protecting, there is no difference at all. Only this one thing let me remember before I pass from hence, that Demaratus being demanded why they were accounted infamous at lacedaemon, who had lost their Targets, not their Head-peeces, or their Corselets: for that these Things 
Plut. Apopth. Lacon. Hence that of the Lacedemonian Mother to her son: {αβγδ}. Cum hoc inquit, aut in hoc ready. Auson. Epig. 24.  said he, they bear for their own Safety; but the Target for the Safety of all the Army. And thus is the Lord a Defence unto the Righteous, not that he useth any such Shields, it were Folly so to think, but for we are under him as safe, nay more by much, then Shields can make vs.  
But why is it here said, that He shall defend them with his Favourable kindness, and not rather with his Power? The Holy-Ghost, 
Marlorat. in hunc Ps.  saith Marlorat, had rather ascribe the Benefit of his Protection to his Favourable kindness, then to his Power, thereby the better to confirm the Mindes of the weak. For his Favourable kindness includes his Power, and all that belongeth thereunto, but his Power doth not include his Favourable kindness. Nor ought we to carry ourselves Proudly, and Insolently hereupon, 
{αβγδ}. Phil. 2.12  that thus we are defended, but as the Apostle gives us counsel, to work out our Salvation with fear& Trembling. The Certainty, and Assurance of our Salvation, being not such as whereby a Man is meerely-Secure, and made absolutely out of doubt, but 
Dr Abbot his Defence of the Reform. Cath. Part. 2. c. 3. p. 256.  such as many times is assembled, and shaken with many Difficulties, and fears, and Doubts, which oft do intricate, and perplex the soul of the Righteous, and faithful Man. And again: 
Dr Abbot. Ib. p 289.  The Truth of God is always alike, not subject to Alteration, never increased, or diminished; but our Faith is greater, or less; sometimes hath a Full, and sometimes a wain, and to us the Truth of God is according to our Faith, and according to our apprehension, and feeling of it. Wherein we are variable, and divers, even after the manner of Peters Faith, of whom S. Austen 
Aug. de Verb. Dom. Ser. 13  saith, Peter was the pattern of us all, sometimes he believeth, sometimes he wavereth; one while he confesseth Christ to be immortal, an other while he is afraid least Christ should die. In a word, All our Prose may bee concluded in that distich of the Poet, applying to our Saviour CHRIST, what he doth to Augustus Caesar, and putting in FAITH in stead of Hope.  

Ovid. Trist. l. 2. Eleg. 1.  Spes mihi magna subit, cum TE mitissime CaeSAR,  
Spes mihi, respicio cum MEA FACTA, cadit.  

Fit mihi magna FIDES cum I●E mitissime jesv: At mihi respicio, cum MEA FACTA, cadit.  Great is my FAITH, when I on thee  
Sweet saviour cast an Eye:  
But when I look on my MIS-DEEDS,  
That greatness seems to die.  
unless we would mend one thing more, namely that where the Poet begins with CaeSAR, and ends with his own MISDEEDS: we begin with our MISDEEDS, and end with our saviour. As if so be we should use those Words of our Prophet in an other 
Ps. 130.3. last Translat.  place: If thou Lord shouldst mark Iniquity; O Lord who shall stand? But there is forgiveness with thee, that thou mayst be feared.   

PSAL. VI. Domine ne in Furore.  
1 O Lord, rebuk me not in thine Indignation: neither chasten me in thy Displeasure.  
2 Haue mercy vpon me, O Lord, for I am weak: O Lord heal me, for my Bones are vexed.  
3 My soul is also sore troubled: but Lord, how long wilt thou punish me?  
4 turn thee, O Lord, and deliver my soul: O save me for thy Mercies sake.  
5 For in Death no man remembreth thee: and who will give thee Thankes in the Pit?  
6 I am Weary of my groaning, every Night wash I my Bed: and water my Couch with my tears.  
7 My Beauty is gone for very trouble: and worn away because of all mine Enemies.  
8 Away from me all ye that work Vanity: for the Lord hath heard the Voice of my Weeping.  
9 The Lord hath heard my Petition: the Lord will receive my prayer.  
10 All mine Enemies shall be confounded,& sore vexed: they shall be turned back, and put to shane suddenly.  
THE ANALYSIS.  
THis is the First of those psalms, which are called the seven PoeNITENTIALL psalms, which in our Account are these, The 6, the 32, the 38, the 51, the 102, the 130, and lastly the 142. I say in our Account, for they are otherwise reckoned in the Vulgar( all but the sixth) though the psalms bee the same. As for example, the 32, is the 31; the 38, the 37; the 51, the 50; and so forth. The Reason is, for that the Ninth psalm, which the Hebrewes divide into Two, namely into the Ninth and Tenth, the Vulgar Translation makes but One. But then to make up an Hundred and Fifty, for so many there are, both with the Vulgar, and the Hebrewes, the 146, and the 147, which are but One psalm with the Hebrews, the Vulgar maketh Twain. So that howsoever they did disagree towards the Beginning, they accord again towards the End; Like as the Iewes and Gentiles partend themselves in the Beginning of the World, who shall both of them join again towards the 
Rom. 11.26. Vid. Coel. Sec. Cur. de Amplit. Regni celest.& de Iud. Vocat. ante extrem. judicij diem. Printed. 1617.  End,& Consummation thereof.  
They are called POENITENTIALL psalms for that vpon the knowledge of our sins, and acknowledging of the Wrath of God to follow thereupon, 
Frid. Balduinus in 7. Ps. penitent. in Prolegom. Vid. Tolet in Ps. 31& Innocent. in 7. Ps. penitent. Pro●em.  they show us how to fly to the Mercy of the most Highest with an earnest Repentance and hearty Sorrow. Now howsoever there are many more of this Argument amongst the psalms, yet Venerable Antiquity made choice of these seven, partly in respect of the Number of seven so religiously observed of Wrighters both Sacred& profane: p●rtly in respect of the seven Dayes of the week, that forasmuch as wee had need of Repentance every Day, the●●●ore every Day should haue a several psalm, to be a ●●●embrancer unto us to that purpose. Memorable is that which is 
Possidonius de vita Augustini. c 31.  related of S. Austen, who lying on his Death-bed caused these seven Poenitentiall psalms to be painted on the Wall over against him where he lay,& so would he still behold them, and in Beholding, red them, and in Reading them weep a main.  
Concerning the Analysis of this psalm, framed it is, partly by way of Petition: partly by way of Reprehension. In which psalm the Prophet David perfourmeth two things: First, he turneth himself to the Lord in certain Soliloquies unto him: Secondly, he turneth himself to his Enemies, and Expostulateth with them. First, concerning the Lord, he makes his Humble Petition to him, to mitigate his Punishments towards him, and that in the First, Second, Third, and Fourth Verses; Secondly, he gives the Reason: First, for if he continue them, there remaineth nothing for him but Death, which as the Case then stood was not so convenient for him, as it in the Fift Verse; Secondly, for they had wrought in him Repentance to the full, as it is in the sixth and seventh Verses. Concerning his Enemies, he bids them Avaunt, as it is in the Eight Verse; partly for his Prayer was heard, as it is in part of that Verse, and part of the Ninth; partly for it should bee effected what he desired of the Lord, as it is in part of the same Verse, but Principally in the Tenth. And thus much of the Analysis.  
VErse. 1. O Lord rebuk me not in thine Indignation: neither chasten me in thy displeasure.] Concerning the Word LORD, I haue spoken 
Expos. on Ps. 3.1. p. 64.  before, only this I may add in this place, that it is in this psalm repeated no less then five times, as First in this First Verse; Twice in the Second; the Fourth time in the Third; and the Fift time in the Fourth. No doubt but a most vehement Affection it was, that caused the Prophet to use it so oftentimes. joash the King of Israel coming to visit Elisha the Prophet as he was vpon his Death-bed: the Prophet wild the King to take his arrows and to smite them on the ground. The King took the arrows, smote Thrice with them and ceased. whereupon the Prophet waxing Angry, Ob, 
2. King. 13.19  saith he, thou shouldst haue Smitten five or Six times, then hadst thou Smitten Syria till thou hadst consumed it: whereas now thou shalt smite Syria but Thrice. Syria was one of those that with Ephraim, and the son of Remaliah, as it is in Esayes 
Esay. 7.5.  prophecy, took evil counsel against judah to vex it, and make a Breach therein, and to set up a King in the Midst of it. This Syria,& Ephraim, and the son of Remaliah, we may Interpret by way of Allegory to be the Prophets Enemies in this psalm. Concerning whom as he Smytes the Ground of his Heart no less then five times here in this psalm with this arrow of his, LORD, so he Smote his Enemies till he had consumed them, as it is in the last Verse of this psalm. But to leave the Word Lord, and to come to the Words that follow.  
Whereas the Prophet requesteth here not to be Rebuked in Indignation, nor chastened in Displeasure, he requesteth not simply not to be rebuked or chastened at all, for, what son is he 
Heb. 12.7.  saith the Apostle, whom the Father chasteneth not? But if ye be without Chastisement, whereof all are Partakers, then are ye Bastards, and not sons, and what the 
Spuria Vitulamina non dabunt radices altas, Sapient 4. 3. Vulg. {αβγδ}.  book of wisdom saith of Bastards, is well known. again, it were against the Iustice of God that there should be no Punishment at all for sin, though it be in his own Children. For as Abraham in another case 
Gen. 18.25.  Shall not the judge of all the Earth do Right? So was it our Saviours Conclusion, that they which did sin alike should haue like Punishment. Suppose ye, 
luke. 13, 3.  saith our Saviour, that these Galileans were Sinners above all the Galileans, because they suffered such things? I tell you, Nay: but except ye repent ye shall all likewise Perish. Or those eighteen vpon whom the Tower in Siloe fell, and slay them, think ye that they were Sinners above all men that dwelled in jerusalem? I tell you nay; but except ye Repent, ye shall always likewise Perish. Indeed sometimes there is some difference, and therefore our Prophet in another psalm, The Righteous shall be punished, 
Ps. 37.29.  saith he, as for the Seed of the ungodly it shall be rooted out.  
The Prophets Request then in this place, is to bee delivered from Punishments, not in Toto, as they say, but in Tanto: not wholly and altogether, but so far forth as it might seem to proceed from an angry and wrathful Hand. With how great circumspection, 
Wisd. 12.21.  saith the wisdom of Solomon, didst thou judge thine own sons, unto whose Fathers thou hast sworn,& made Covenants of good Promises? Therefore whereas thou dost Chasten us, thou scourgest our Enemies a Thousand times more, to the intent that when we judge, we should carefully think of thy goodness, and when we ourselves are judged, we should look for Mercy.  
But what? Is there Indignation then, and Displeasure in the Highest? Is he subject to Passions as we ourselves are? No; the Lord is not as sinful Man, Fury is not in me, 
Esay. 27.4.  saith he. These Words then, Displeasure& Indignation, are spoken here of God according to the Nature& Property of Men, who when they Punish severely, use to bee Furious in their Punishments, and so the Lord is said to be. This it was that job experimented,& which the Prophet now feared. Thou huntest me, 
job. 10.16.  saith job, as a fierce lion: and again thou showest thyself marvelous vpon me, Thou renuest thy Witnesses, that is, thy Plagues, against me, and increasest thine Indignation vpon me; Changes and war are against me.  
Verse. 2. Haue mercy vpon me O Lord, for I am weak O Lord, heal me, for my Bones are vexed.] From the Lords Iustice in the former Verse, he Appealeth in this Verse unto his Mercy, and of Mercy hath been spoken 
Expos. on Ps. 4.1. p. 88.  before. Not is the Prophet at a wrong door in craving these alms, forasmuch as the Lords Title is, 
2. Cor. 1.3.  The Father of Mercies, and the God of all Comfort. The Mercy here meant is a Commiseration over his Miseries, a Tender Compassion towards himself, that suffered Affliction: which how well it agreeth to God above, witness the Words of the Apostle S Paul: 
Heb. 4.15.  For we haue not an High Priest, which cannot bee touched with the feeling of our Infirmities, but was in all Points Tempted like as we are, yet without sin. His Conclusion there is, Let us therefore come boldly unto the throne of Grace, that we may obtain Mercy, and find Grace to help in time of Need. And again in the same 
Heb. 2.18.  Epistle, In that he himself hath Suffered being Tempted, he is able to succour them that are Tempted.  
Now that here was the Time of Need, wherein this help of Grace was to be found, witness the Words of the Prophet here, for that he was weak, and his Bones vexed, which weakness of his what it was, though it be not here expressed, yet may we gather by the Circumstances. Infirmum non se vocat quia Aegrotat, said quia Deiectus ac Fractus sit: He calls not himself weak in this place by reason of any sickness, 
Calvin in hunc Ps.  saith Calvin, but for he was dejected and Cast down, by reason of his Broken and Contrite Heart. A Case which oftentimes happens to the dearest Children of God, though sometimes they haue boldness again, and Vndauntednesse of Courage against all Opposition whatsoever.  
By the Vexing of his Bones here the Prophet perhaps means not his Bones indeed, but Firmamentum ainae vel Fortitudinem, as 
Aug. in hunc Ps.  S. Austen interprets it, the very Strength of his soul, suppose his Faith, or Hope, or so forth: Praecipuum Robur suum, as 
Calvin. in hunc Ps.  Calvin termeth it, his Might, his Strength, Excellency of Dignity, or Excellency of Power: or if so bee he meant his Bones indeed, then as 
jansen. in hunc loc.  jansenius observeth, they are put for the Members of his Body by an usual Synecdoche among the Hebrewes.  
Verse. 3. My soul is also sore troubled, but Lord how long wilt thou punish me.] The Spirit of a Man, 
Prou. 18.14.  saith Solomon, will sustain his Infirmity, but a Wounded Spirit who can bear? That is, saith the Note in the margin of our Former Translation: The Mind can well bear the Infirmity of the Body, but when the Spirit is Wounded, that is, the Mind itself, it is a thing unsupportable. If we Reply as did the Disciples of our Saviour in another Case, when our Saviour had  told them that it was easier for a camel to go through the Eye of a Needle, then for a Rich man to enter into the kingdom of God, Who then can bee saved: so, who then can be sustained? who can possibly bee supported? The answer must bee as our Saviours there was, 
Mat. 19.25.  With Men it is impossible, but not with God, for with God all things are possible. The Lord, 
1. Sam. 2.6.  saith Hannah, killeth and maketh alive, he bringeth down to the grave,& bringeth up. Words which She had learnt, no doubt, of Moses the Prophet, in his book of deuteronomy. 
Deut. 32.39   
Howbeit the Prophet here in the mean time is driven to such Extremities, that he is fain to come to VSQVE QVO, to How long he should be Punished? It seems he was long in Punishing then,& it was not with him as at other times, 
Ps. 30.5.  heaviness may endure for a Night, but Ioy cometh in the Morning: no, but happily he endured many Nights, many Mornings in this plight. So the Prophet here in this place, Usque quo? How long? but especially in another 
Ps. 13.1.  psalm, How long wilt thou forgot me O Lord, for ever? How long wilt thou hid thy Face from me? How long shall I seek counsel in my soul, and be so vexed in my Heart! how long shall mine Enemies triumph over me? How long? and How long? and again How long? and How long again the fourth time? Indeed it is Long to us, but it is our infirmity which makes us think that Long, which we haue not in a trice. just for all the world like those that are sick, especially, if in their sickness they be choleric to. How hasty, 
Aug. in Ps. 36  saith S. Austen, are sick Men to haue their Wills? Nothing seems so long unto them as while the Cup they call for, is in fetching. They who do attend them make all the speed they can, and all for he should be pleased,& yet the Sick Man, When? why When I say? When will you bring it me? When shall I haue it? They make as much hast as possible they may, and yet that which they with so much hast endeavour to perform, thy sickness makes it seem long unto thee. But it is a good Note and fit to this purpose, which S. Austen hath vpon this psalm. 
Aug. in hunc Ps.  That which is easily Cured, is not greatly cared for, the Difficulty of Healing makes us take the greater heed when Health is once obtained. And again, 
Aug. Ib.  The Prophet is in this long perplexity, that hereby he might know how great the Punishment is that is prepared for those that will in no wise bee Converted, when they that are Converted find so great difficulty in obtaining of Pardon: as it is written, 
1. Pet. 4.18.  saith he, in another place, If the Righteous scarcely be saved, where shall the ungodly, and the Sinner appear?  
Verse. 4. turn thee O Lord, and deliver my soul: Oh save me for thy Mercies sake.] himself being now converted to the Lord; his Petition to the Lord now is, that the Lord would be converted unto him, according unto that of the Lord himself in the Prophet Zachary, turn ye unto me, 
Zach. 1.3.  saith the Lord of hosts, and I will turn unto you, saith the Lord of hosts. Now what he here meant by the Lords Turning unto him, he explicateth in the Words that follow, namely in delivering his soul, and saving him for his Mercies sake.  
First for his soul likely enough that his Life is meant thereby, being now( as it were) at the last cast, and vpon the Confines of Death. For howsoever the soul is sometimes taken for that spiritual, and best Part of Man, whereby we understand, and discourse of things; sometimes for the Will, and Affections, whereof the soul is the Seat; yet here in this place considering the Sequences, it may be taken for Life, by the Figure Metanomia, for that the soul is Cause of Life.  
Secondly, where he petitioneth to be saved, and that is the sum of his Request, he took no doubt the right course in making his repair unto God. For as this our Prophet acknowledgeth elsewhere, that he is the 
Ps. 17.7.  Saviour of them that put their trust in him; so the Lord saith of himself, 
Esay 43.11.  I, even I am the Lord, and besides me there is no Saviour. And again, 
Esay 45.21.  There is no God else beside me a just God, and a Saviour, there is none beside me. The like hath the Prophet 
Hos. 13.4.  Hosea. True it is, that the Word to SAVE is applied to Others to, either Spiritually, or Corporally, as Paul to Timothy, 
1. Tim. 4.16.  Take heed unto thyself, and unto the Doctrine: continue in them: for in doing this, thou shalt both save thyself, and them that hear thee; and S. james to this purpose, 
Iam. 5.19.  Brethren, if any of you do err from the Truth, let him know that he which converteth a Sinner from the Error of his Way, shall save a soul from Death. So Ministers by Preaching; Magistrates by Protecting; Christians by Admonishing do save. But thus to save, is to serve Gods Providence, onely as a means in the preservation of others, as Instruments under God, who for their Service herein, honoureth them with the Title belonging to himself.  
Thirdly, where he pleads not Merit, but Mercy, which Merit no doubt he might haue pleaded as well as any our Merit-mongers whatsoever, it teacheth us what wee in like case should bring as a Present to the true joseph our governor, not a 
Gen. 43.11.  little balm, and a little Hony, Spices, and myrrh, Nuts, and Almonds of our own works and Deeds, but only his own MERCY. Periculosa habitatio eorum qui in Meritis suis sperant: periculosa, quia ruinosa. Dangerous is their Dwelling 
Bern. in Psal. Qui habitat. Ser. 1.  saith S. Bernard, that trust in their own Merits, it is a Dangerous, for it is a Ruinous Dwelling. When an House is ready to tumble down, 
Plin. Nat. Hist. l. 8. c. 28.  saith Pliny, the Mice go out of it before; and first of all the Spiders with their webs fall down; and surely we should bee more brutish then either Spiders or Mice, should we trust to such ruinous Dangers, as such Confidence would bring vpon vs.  
Vers. 5. For in Death no man remembreth thee, and who will give thee thankes in the Pit?] Two Sorts of Men haue lived in the World( would God we might say Haue lived, as Tully 
Plut. in Cic.  said Vixerunt, of Some, whom he had caused to bee executed as traitors, for so are these against God) but two Sorts of Men haue lived in the World, that deny the 
Zanch. de Oper. Dei. Part. 3. l. 2. c. 8.  Immortality of the soul: the One of them absolutely: the Other by a Consequence. Of those which do it absolutely, we haue now no cause to speak, cause we shall haue sufficient, when we come to the Fourteenth psalm. They which do it by a Consequence, are such, as hold that the souls die when as the Bodies do die, and that they rise not till the Bodies rise again. They dare not deny flatly, 
Zanch Ib.  saith Zanchius, the souls Immortality, for that it is so manifest throughout the whole Scriptures, but what they dare, that they do; they deprive it of all sense, of all Knowledge, of all Affection, and Operation, stiffly maintaining, that it sleepeth forsooth till the Day of the Bodies Resurrection, and then that it shall bee wakened, and not till then. Among the several Parcels of Scripture, which they haue heaped up to this purpose, this of this psalm is one, and as many besides in the psalms, as describe Man to bee of such a Condition, as that he cannot after Death praise the Name of the Lord any more. As namely where David 
Ps. 88.10.  saith, dost thou show Wonders among the Dead: or shall the Dead rise up again and praise thee? Shall thy loving kindness be shewed in the grave; or thy faithfulness in Destruction? Shall thy wondrous works be known in the dark, and thy righteousness in the Land where all things are forgotten? And again, 
Ps. 115.17.  The Dead praise not thee, O Lord: neither all they that go down into the Silence: but we, that is, we which live, will praise the Lord from this time forth for evermore. And yet again, 
Ps. 30.9.  What profit is there in my blood, when I go down to the Pit? Shall the Dust give Thankes unto thee, or shall it declare thy Truth? But there is as Zanchius 
Zanch. ubi supra.  observes, a twofold Praise: the One, when in this World we show forth unto Others the Lords goodness towards us, that Others also by our example, may be stirred up to put their Confidence in God, and to worship God in like sort, and of this kind of Praises are the foresaid Places to be understood: The Other, when the Praises of God are reserved for the World to come, to be performed by the blessed Saints that shall at that time praise the Lord. And that they praise the Lord in the World to come, witness those several places in the Revelation, that might bee brought to this purpose. 
Rev. 5.13.  every Creature which is in heaven, and in the Earth, and under the Earth, and such as are in the Sea, and all that are in them heard I, saying, BLESSING, honour, GLORY, AND POWER BE unto HIM THAT SITTETH VPON THE THRONE, AND unto THE LAMB FOR EVER AND EVER. again, 
Reu. 14.2.  I heard a voice from heaven, as the Voice of many Waters, and as the Voice of a great Thunder: And I heard the Voice of Harpers, harping with their haps. And they sung, as it were, a new Song before the Throne, and before the four Beasts, and the Elders: and so forth. And again in a third place, 
Reu. 19.1.  And after these things I heard a great Voice of much People in heaven, saying, ALLELVIA: SALVATION, AND GLORY, AND honour, AND POWER unto THE LORD our GOD.  
By this then that hath been spoken, we may gather why the Prophet here in this place, abhorreth Death so much. Not for it was a means to convey him to a better Life, where was as S. Gregory 
Greg. in 7. Ps. penitent.& Aug. Medit. c. 17.  speaketh, Et certa securitas,& secura Aeternitas,& aterna Tranquillitas,& tranquilla Foelicitas,& foelix Suavitas,& suavis Incunditas: both assured Security, and secure eternity, and eternal Tranquillity, or quietness, and quiet felicity, or happiness, and happy pleasantness, and pleasant Delightfulnes: but for it did deprive him here in this World of that kind of Serving of the Lord, which by way of Example was so necessary to Many that lived in those dayes. Who knows not the Apostle S. Pauls distraction in like case, who howsoever he had a 
Phil. 1.23.  Desire to depart, and to be with Christ, yet seeing it was more needful for the Philippians, that he should abide in the Flesh, he confesseth himself in a streight, and what to choose he wotteth not. Howbeit here let us consider what the Prophet intimates in this place, namely that if so be he might live, he would then remember his Maker, and preserver, and give him Thankes, that is, he would praise him all the Dayes of his Life. A point that Many promise, when they are in like extremities, but perform so seldom, that it hath been the Cause of a common Proverb, and 
Lemnius de occult. Nat. Mirac. l. 2. c. 29. See my L. of Cant. vpon jonas. Lect. 17.§. 5.  Lemnius discourseth thereof at large, That no man in a manner is bettered in Life and Conversation, either by reason of his long Disease, or by long Travailing on the seas.  
Vers. 6. I am weary of my groaning, every Night wash I my Bed: and water my Couch with my tears.] No doubt the Prophet had in this sort groaned, and grieved exceeding long, otherwise he could hardly, nay he would not haue been so weary. He was not ignorant by all likelihood, how sweetly these groans of his, did sound in Gods ears. Quoties te in conspectu Domini video suspirantem, Spiritum sanctum non dubito aspirantem: cum intueor flentem, sentio ignoscentem. As often as I see thee sighing in the sight of God, 
Cyp. de Coena 〈◇〉.  saith S. Cyprian. I doubt not but in those sighs of thine, the holy Spirit doth breath: when I see thee weeping, me thinks he is then forgiving. A special good note for Many, who if according to their hasty Affections, they haue not present Help from the Lord, either their Prayers they say, are not heard, or the Lord deals with them, as with no Body else, or they say with the King of Israel, 
2. Kings 6.23  Behold this evil is of the Lord, what should I wait for the Lord any longer? certainly there is no weariness to this weakness, and they that are thus hasty, little remember how long the Lord stayed for them before their Conversion. Sustinuit te, sustine illum: God 
Aug. Hom. 11.  saith S. Austen, hath stayed thy leisure, stay thou his, an other while: Sustinuit te, vt mutares Vitam tuam malam: sustine illum, vt coronet Vitam tuam bonam: He hath born with thee, till thou shouldst change thy bad Life, bear with him now till he crown thy good Life. They are the Words of the Psalmist himself, 
Ps. 27.16.  O tarry thou the Lords leisure: be strong, and he shall comfort thy Heart. Hast thou not known 
Esay 40.28.  saith Esay, Hast thou not heard, that the everlasting God, the Lord, the Creator of the Ends of the Earth, fainteth not, neither is weary? He giveth power to the faint, and to them that haue no Might, he increaseth Strength. The Vision 
Hab. 2.3.  saith Habakuk, is yet for an appointed time, but at the End it shall speak, and not lie: though it tarry, wait for it, because it will surely come, it will not tarry.  
But how is it that here he saith, that every Night he washeth his Bed, and watereth his Couch with his tears? What? every Night? and that with tears? Is it probable? nay, is it possible? No doubt but the Speech is hyperbolical, and yet like a true 
Quintil. Instit. Orat. l. 8. c. 6.  Hyperbole, though it be Vltra F●dem, beyond belief: yet is it not Vltra modum, beyond all measure. No doubt but he meant hereby Plenty of tears, like as Scipio in Tully, 
Tull. Sc●●. Scip.  Equidem vim Lachrymarum profudi. We haue divers the like in holy Scripture, I will make thy Seed 
Gen. 13.16.  saith GOD to Abraham, as the Dust of the Earth. Quis non videat quàm sit incomparabiliter amplior Arenae numerus, quàm potest esse omnium Hominum ab ipso Adam, vsque ad terminum Saeculi? Who sees not 
Aug. de Civ. Dei. l. 16. c. 21.  saith S. Austen, how incomparably the Dust of the Earth is greater, then can be the number of all Men from Adam himself to the End of the World, how much more then the Seed of Abraham, which Seed in comparison of the Multitude of the Wicked is onely in a few: albeit even those Few do make an innumerable Multitude signified by the Dust of the Earth, according to the Figure Hyperbole. But now concerning tears.  
tears 
Ambros. Tom. 3. Ser. 46.  saith S. Ambrose, are as it were a speechless Praying, they crave not pardon, and yet they obtain it, they open not their case, and yet they find Mercy. Why? but for the Prayers of tears are much more profitable, then the Prayers of Words. Words in a Prayer may deceive, tears cannot; Words many times do their Errands by halves, tears make demonstration of the whole Affection. And S. Austen to this purpose, Sufficit Auribus Imber Oculorum, Fletus citiùs audit quàm Voces. To the ears of God above, 
Aug. de Temp. Ser. 226.  saith S. Austen, a Shower of tears is sufficient, he hears our Weeping much sooner then our Words.  
Concerning the two Synonimaes here, Washing, and Watering, washing his Bed, and watering his Couch, it is a pretty difference that S. Austen observeth between them, Potest aliquid in superficie lavari, Rigatio vero ad interiora permanat quod significat Fletum vsque ad Cordis intima. A thing 
Aug. in hunc Ps.  saith S. Austen, may be washed superficially, and on the out-side onely, but watering pierceth even to the inward Parts, which signifieth that Weeping must in as far as the very Heart Root.  
Vers. 7. My Beauty is gone for very trouble, and worn away because of all mine Enemies.] The Beauty of David, what it was when he was a Child, the Scripture declareth to us, namely how 
1. Sam. 16.12.  He was ruddy, and withall of a beautiful Countenance, and goodly to look to. No doubt when he came to Yeeres, he retained the same still; for though Beauty be commonly variable, and al corporeal things 
Ambros. Hexam. l. 6. c. 6.  saith S. Ambrose, do fade, and whither away, by reason of the access of Age or excess of sickness: yet with some it is not so, but the Elder they wax, the more comely, and it is strange to see how some men haue carried their Age. To say nothing of them before the flood, who lived so many Hundred yeeres: Adam, 930, Seth, 912, Cain, 910, and who lived least, 700 yeeres, being perfected in many respects with a most excellent proportion of Humors,& as it is likely 
Vid. Coll. of Hist. by Thomas Fortescue.& Printed by my FATHER Ao 1576.  Fruits, and herbs of far greater Efficacy, and virtue in those Dayes, then since the Earth was cursed: Moses 
Deut. 34.7.  saith the Scripture, was an Hundred and twenty yeeres old when he died: his Eyes were not dim, nor his natural Force abated. And Caleb to Ioshua, 
josh. 14.11.  forty yeeres old was I, when Moses sent me to espy out the Land, I am this Day Fourscore and five yeeres old. As yet I am as strong this Day, as I was in the Day that Moses sent me: as my strength was then, even so is my strength now, for war, both to go out, and to come in. The Prophet David was likely enough to haue been such an one, who before this Accident befell, carried his Yeeres it should seem no man better. Howbeit now the Case was altered, and sin had made such a Breach, as that where so much Beauty was, there was nothing now but Deformity. When thou 
Ps. 39.12.  saith he in an other place, dost chasten man for Sin, thou makest his Beauty to consume away like as it were a Moth freting a Garment, every Man therefore is but Vanity. Omnis Animi Dolor statim se prodit in Vultu. All grief of Mind 
Mollerus in hunc Ps.  saith One, appears presently in the Countenance: and therefore King Solomon, 
Prov. 17.22.  A merry Heart doth good, like a Medicine, but a broken Spirit drieth the Bones. A good instruction by the way, for Women, who so much esteem of their Beauty, and for fear of marring thereof, will not suffer the sun to touch it, but the greatest Enemy unto it, is rather sin, then the sun; the One with his beams burns them not so much, as they are scorched by the Other. Though sin be as could as Ice to: and therefore 
Avg. in Ps. 125.  S. Austen, Illigati Frigore Peccatorum gelavimus, we are frozen with the could, and benumbing of our sins.  
But how is it that the Prophet addeth, that his Beauty is worn away because of his Enemies? went the consideration of Enemies so near him? took he them so nigh to Heart? For doubtless it could not be but an extraordinary anguish of mind that made such a Metamorphosis of him. Anguish of Mind indeed, if it be extreme, works strange Effects, and that in an instant. One onely Night hath been sufficient to make a young Man that was fresh, and of a lively hue, gray-headed by the Morning. 
Lemnius de Complex. l. 2. c. 2.  Lemnius tells of one, 
Scal. de subtle. Exere 312.  Scaliger of an other, that haue been Examples in this kind. But would our Prophet, nay could our Prophet be so much moved by his Enemies? Yes: for his Enemies by all likelihood, gave out hereupon, that what he suffered in this kind, was most worthily deserved. Like as the Barbarians 
Act. 28.4.  said of Paul, when they saw the Viper on his Hand. No doubt this Man is a murderer, whom though he hath escaped the Sea, yet Vengeance suffereth not to live. Indeed there is nothing goes nearer the Heart of a good and godly Man, then the hasty judgements of Others up on him, by reason of those Crosses, which it pleaseth the Lord to sand him. Hoc vnum tantum dixerim, vltimam esse adversa Fortunae Sarcinam, quod dum Miseris aliquod Crimen affigitur, quae perferunt, meruisse creduntur. It is 
Boetius de Consol. l. 1. Pros. 4. See my L. of Cant. on jonas. Lect. 6.§. 6.  saith Boetius, the heaviest burden that Fortune can lay vpon our Shoulders, that when any Calamity doth betid us, Men will straightway give out, that wee haue our Deserts. This it was that wrought job so much Trouble with his Friends, who could by no means persuade themselves, but that so great Calamities as those, did argue his great Offences both to God, and to the World. Insomuch that he was fain to make for himself many Apologies; and as Calvin hath 
Calvin in job. Conc. 1.  observed, job maintained a good quarrel, though he handled it but ill: his Friends maintained a Bad one, but yet handled it too-too well. The Cause that job had in hand, was this: God doth not always punish Men according to the Measure of their sins, and therefore that himself is not rejected of God, as they would haue made him to beleeue. On the contrary, they maintained that God doth always punish Men according to the Measure of their sins, wherein they entreat of Gods Providence; they entreat of his Iustice; they entreat of Mens sins; but herein they go awry, for that hereby they wholly labour to cast job into despair, in applying all to him. And this as Beza observeth, his Wife had aimed at before, when as she bade him to bless God, and die. satan endeavouring( as he 
Saluo aliorum Interpretum judicio, ausim affirmare hanc Muliercm eandem prorsus causam egisse, atque postea Iobi Amicos, quorum disceptatio subsequitur:& quidem non alia voluntate, nec aliis rationibus impulsam. Bez. in job c. 2.  saith) to work that by her means, which afterwards he thought to bring about by those his Friends. dost thou still retain thy Integrity? bless God, and die. As if so be she had said; Seest thou not how exceeding angry God is with thee? How, thou art now at the Pits brink, ready to give up the Ghost? Nay, but yet while thy little Life remaineth( for die instantly( she thought) he should) give Glory unto God, as to a Righteous judge, and esteeming the Multitude of thy Sins, according to the Multitude of thy Calamities, which he now sends unto thee, prepare thyself unto thy End. An Interpretation I should well like of, did not our last Translators turn it, Curse God, and die, The Rhemists indeed, in their douai Bible, haue bless in the Text, which would serve Bezaes Interpretation exceeding well, but then their marginal Note out of 
Greg l. 3. c. 24.  Gregory, that she persuaded her Husband to desperation and Blasphemy, mars all that Hope that Beza might haue had of them by their Translating that Word Howbeit were Beza alive, and should say unto them: I commend you for Translating the Word so, for so Mercerus doth in his Comment, whose Translation I follow; but it is very unlikely, that a Matron, bread up in so godly an House, should forget herself so far, as to use such impudence of Speech: and Iobs Reprehension would haue been in more forcible terms, then to haue said, she spake like a 
Nec eos probo qui Stultam pro Insana,& Impiae interpretantur, quod fateor interdum Hebraeae voice NABAL intelligi,& sanè huic Mulieri optimè conveniret, si tam praesertim impudenter Maritum ad Deum ipsum excerandum esset hortata. Stultā igitur opponit Sapienti& Circumspecta. Bez. Ib:  Foolish Woman: No, but like a Wicked Woman: No, but like a devilish Woman; Nay julian himself, that most wicked Apostanta, came not to this height of Impiety of Cursing God, only he said, Vicisti Galilaee, though there 
Montaigns essays. l. 2. c. 19.  are that think, he said not that neither: should Beza, I say, thus say, what would our Rhemists reply again? If so be they would reply, that they but followed the Interpretation of S. Gregory, or of the Fathers, their own Andradius will tell them, that Experience enforceth us to confess, 
Andrad. defence. Fid. tried. l. 2. p. 446. Edit Colon. 1580.  Nisi praeclarissimis Ingenijs, Ingrati esse volumus, unless we will be unthankful to most excellent Wits, that many things in the Scripture, are in this our Age, more exactly expounded, through the Diligence of Learned Men, then ever they haue been heretofore. And so himself expounds that of 
Esay 53.8.  Esay, Who shall declare his Age? that of the 
Ps. 40.8.  Psalmist, Sacrifice, and Meat Offering thou wouldst not haue, but mine ears hast thou opened: that of 
Gen. 20.16.  Abimeleh unto Sarah, I haue given thy Brother a Thousand pieces of silver: far otherwise then the Fathers did. But to return to my purpose.  
That which made our Prophet here so jealous concerning the Scorning of his Enemies, was not so much his own Worth, whereupon he might seem to stand, as the Glory of the Lord, which by reason of these Accidents he saw trampled vpon by the Wicked, every Day more and more, as much as in them lay. Concerning our Prophet, I nothing doubt but he had the Resolution of S. Paul, who professeth of himself that Knowledge, which many times the greatest Masters of Israel come short of, 
Phil. 4.12.  I know both how to be abased, and I know how to abound: every where, and in all things I am instructed, both to be Full, and to be Hungry, both to abound, and to suffer need.  
Vers. 8. Away from me all yea that work Vanity, for the Lord hath heard the Voice of my Weeping.] Of Vanity we heard 
Exposit. in Ps. 2.1. p. 34.& Ps. 4.2. p. 93.  before, Now begins the Prophet in this place to rouse up himself, and to take vpon him his Princely Courage. Away from me all ye that work Vanity. It is as if he had said: You haue now watched a long time to see whether I should miscarry, or no; Nay you were fully persuaded I should, and now that I was down, you imagined I should rise no more, but away, be gone, you are deceived of your Expectation, you are frustrate of your Hopes, God the Almighty hath revived me, and 
Ps. 118.17.  I will not die, but live, and declare the works of the Lord. The Reason of this his Confidence he gives, is this. For the Lord hath heard the Voice of my Weeping. Vocem Fletus meam, id est; cum Flecu coniunctam: The Voice of my Weeping, that is, 
Piscat. in hunc Ps.  saith Piscator, My Voice, and Weeping. Or it is elegantly said, the Voice of Weeping, as if Weeping consisted of Words, and Sentences. Nay, as we heard out of S. Austen even 
Exposit. in v. 6. p. 160.  now, He sooner heareth our tears, then our Words. Humanum Cor Lachrymas nesciens, non modò durum, said& impurum esse necesse est. An Heart, 
Bern. de Fallacia present. Vit.  saith S. Bernard that cannot weep, is not only hard, but foul, and filthy. And therefore S, Ambrose, 
Ambros. de Obitu Valentin.  Solvamus bono Principi Stipendiarias Lachrymas, quia ille nobis solvit etiam Mortis suae Stipendium: Let us pay to our King, tears of Tribute, forasmuch as he hath paid to us the Tribute of his Death. If thou say, thou canst not weep, see thy preposterous Folly. Didst thou loose any Substance of Worldly Goods, as if thy House should be robbed; thy Ship laden with merchandise, perish in the Sea; thy Wife whom thou tenderly lovest, should chance to depart; thy son, thy onely son, should happen to die; thou wouldst then weep more then enough, thou wouldst bee a 
Mat. 2.18.  Rachel, weeping for her Children, and not to be comforted, because they are not, and when thou art like to loose thy soul by sin, that MARCHANT-ROYALL of thy Body, that lovely Spouse, that onely son of thine, and chiefest Pillar of thy Family, canst thou not weep? Dulciores sunt Lachrymae Orantium, quàm Gaudiae Theatrorum. The tears of those that pray, 
Aug. in Ps. 127.  saith S. Austen, are far more pleasing then all the joys of the World, and canst thou not weep? Nay, some are so Womanish, that they will weep for their little 
Gu●uara●● Gold. Epist. p. 294.  Dogs, their monkeys, and Parakytoes, if they chance to miscarry, things but of base Importance, and canst thou not weep for thy Transgressions? Thus S. Austen, he could weep for Didoes Death, that slay herself for love, and yet had not a tear to  shed in his own behalf, who was continually dying. O Deus meus, Vita mea, quid m●serius Miser● non miserant seipsum,& flente Didonis Mortem, quae fiebat amando Aeneam, non flente aut●● Mortem suam, quae fiebat non amando Te. Oh my God, my Life, 
Aug. Confess. l. 1. c. 13.  saith S, Austen, what more miserable, then a miserable Man, not pitying himself; and mourning the death of Dido, miscarrying for her love to Aeneas, and not mourning his own death whereby he was to miscarry, and all for he loved not thee, But I say of tears, as Tertullian 
tertul. de Patient.  said of Patience, Absit à servo Christi tale inquinamentum vt Patientia maioribus Tentationibus praeparata, in frivolic excidat: far be from the Servant of Christ such Pollution, as that Patience prepared for the bearing of the greatest temptations, should be loft in Trifles: so far be it from us that T●ar●s which should be spent for our sins, should be spent so vainly. But to return where I left.  
That the Prophet here saith, The Lord hath heard the Voice of his Weeping, it is not so to be understood, as if he were presently to be delivered, and there an End. No; but for his Faith did assure him that though he were not as yet Delivered, yet that the Lord heard him notwithstanding. For what is Faith, 
Heb. 11.1.  saith the Apostle to the Hebrews, but the Substance of Things hoped for, and the Evidence of Things not seen. And yet it may bee that this psalm, and Many other in this kind, were penned after his Deliverance, as Calvin 
Calv. in Ps. 5.2  speaks in general,& 
Jans. in hunc Ps.  jansenius in Particular of this psalm, and so the Event did then declare what here is delivered in these Words.  
Verse. 9. The Lord hath heard my Petition, the Lord will receive my Prayer. The often Repetition of one and the self same Sentence, 
Aug. in hunc Ps.  saith S. Austen, declareth not so much the necessity it hath to bee spoken, as the Ioy and Affection of him that speaks it. For they that are in Ioy so use to speak, as if it were not enough to speak what they speak, once onely over, but over and over again. Howbeit where the Prophet here saith that the Lord hath not only heard his Prayer, but will receive it, the difference is to be observed betwixt Hearing and receiving. King Solomon did hear his Mothers Request which shee made for 
1. Kings. 2.23  Adoniah, but he was so far from receiving it, that it cost Adoniah his life. Indeed special care is still to be taken, what we presume to ask at Gods hands. S. james hath an Elegant Gradation to that purpose. ye lust, 
Iam. 4.2.  saith he, and haue not, ye desire to haue& cannot obtain, ye haue not, because ye ask not, ye ask, and receive not, because ye ask amiss. Socrates, the terrestrial Oracle of human wisdom, as Valerius Maximus 
Val. Max. l. 7. c. 2.  calls him, was of opinion that Nothing should be asked of the immortal Gods, but only in general terms, that they would bestow Good Things forasmuch as they knew what to every one in particular would prove most profitable. For we many times, saith Socrates, desire that which it were better for us to bee without. His Instances are in Riches, Honour, kingdoms, and Marriage. Change but the Number there, GOD for Gods, and somewhat it is that Socrates saith, but the Oracle of heaven goes farther by far, and therefore Reverend Hooker, The faithful, 
Mr Hooke● Eccles. Pol. l. 5.§. 48.  saith he, haue this comfort, that whatsoever they rightly ask, the same no doubt but they shall receive so far as may stand with the glory of God, and their own everlasting Good, unto either of which two, it is no virtuous Mans purpose to seek or desire to obtain any thing prejudicial.  
Verse. 10. All mine Enemies shall be confounded, and sore vexed: they shall be turned back, and put to shane suddenly.] S. Austen discoursing on these Words, 
Aug. in hunc Ps.  professed that he saw not how it should possibly come to pass, what here is spoken so Generally, but onely in that Day when the Rewards of the just shall be manifest, and the Punishments of the Wicked. For now saith he, in the mean time, they are so far from being confounded, that is, ashamed of what they do, that they still insult vpon the Godly, and so far prevail with the weak, that they rather confounded them, that is, make them ashamed of Professing the Name of Christ. But it is likely enough the Prophet here meant, that even in this World to, that which he speaketh should come to pass, and he saw no doubt with his own Eyes, to what a shameful Death many of his Adversaries did come, 
1. Sam. 31.4.  Saul vpon his own Sword, 
2. Sam. 17.23  Achitophel with his own Halter, 
2. Sam 18.9. Vid. Exposit. on Ps. 3.1. p. 63.  absalon with his own hair. Not a Day almost past over his Head, but he had some visible Monument, or other, of Gods great good love towards him in the Confusion of his Enemies, 
2. Sam. 3.1.  David waxed stronger and stronger, and the House of Saul waxed weaker and weaker.  
But it is most remarkable, that here it is said, it should be suddenly, to the greater Terror of the Ungodly. No doubt, least they should repent, and so be saved. Like as our Saviour himself 
Mat, 13.15.  speaketh, This Peoples Heart is waxed gross, and their ears are dull of hearing, and their Eyes they haue closed, least at any time they should see with their Eyes, and hear with their ears, and understand with their Heart, and should be converted, and I should heal them. 
Suet. in jul. c. ●7.  Caesar, when he red in Xenophon the Death of Cyrus, how being at the point to die, he gave order for his funeral, not onely slighted so lingering, and slow a kind of Death, but wished for his part, that he when he were to die, might die in a trice. I and the very Day before he was slain, in a Discourse that was moved at Supper, about the best ending of a Mans Life, held that to be the best which was sudden, and unlooked for. Talis ei Mors paeuè ex sententia obtigit. He had, faith Suetonius, in a manner such a Death as himself had wished. And indeed, 
Mr Hooker Eccles. Pol. l. 5§. 46.  saith Reverend Hooker, to such as judge things according to the sense of natural men, and ascend no higher, suddainnes, because it shorteneth their grief, should in reason be most acceptable. Howbeit let us, saith he, which know what it is to die as absalon, or Ananias, and Saphyra died, let us beg of God, that when the hour of our Rest is come, the patterns of our Dissolution may be jacob, Moses, Ioshua, David, who leasurably ending their Times in Peace, prayed for the Mercies of God, to come vpon their Posterity, replenished the Hearts of the nearest unto them, with Words of memorable Consolation, strengthened Men in the fear of God, gave them wholesome Instructions of Life, and confirmed them in true Religion. In sum taught the World no less virtuously how to die, then they had done before, how to live.  
Now as the Prophet here in this place of his Enemies, so the Scriptures of the Wicked in general, 
job 34.20.  In a moment shall they die, and the People shall be troubled at Midnight, and pass away: and the Mighty shall be taken away without hand. Thus konrah, Dathan, and Abiram in the book of 
Num. 16.32.  numbers; absalon, and Achitophel in the 
2. Sam. 18.9. 2. Sam. 17.23  Book of Samuel; Ananias, and Saphyra in the 
Act. 5.9.  Acts of the Apostles; they all perished in a Moment, and came to sudden destruction. And it will be but a poor Comfort to us, that our griefs are hereby shortened, for taken on the sudden, and consequently not repenting, how do we leap( as is said) out of the Frying-pan into the Fire, and change our temporal pains in this World, for pains eternal. witness our Saviour, who so oftentimes in one Chapter useth these Words; 
Marc. 9.44.46.48.  Where their worm death not, and the Fire is not quenched; that is, where their worm, the worm of Conscience, shall bee ever gnawing vpon them, and the FIRE, that is, hellfire, shall never but burn them Body, and soul, and yet not consume them, the true SALAMANDERS in this one respect, of the World to come.   

PSAL. VII. Domine Deus meus.  
1 O Lord my God, in thee haue I put my trust: save me from all them that persecute me, and deliver me.  
2 Least he devour my soul like a Lion, and tear it in pieces: while there is none to help.  
3 O Lord my God, if I haue done any such thing: or if there be any wickedness in mine Hands:  
4 If I haue rewarded evil unto them that dealt friendly with me: yea I haue delivered him that without any cause is mine Enemy  
5 Then let mine Enemy persequute my soul, and take me: yea let him tread my Life down vpon the Earth, and lay mine Honour in the Dust.  
6 Stand up O Lord in thy Wrath, and lift up thyself: because of the Indignation of mine Enemies, arise up for me in the Iudgement that thou hast commanded.  
7 And so shall the Congregation of the People come about thee: for their sakes therefore lift up thyself again.  
8 The Lord shall judge the People, give sentence with me, O Lord: according to my righteousness, and according to the Innocency that is in me.  
9 O let the wickedness of the ungodly come to an end: but guide thou the lust.  
10 For the Righteous God trieth the very Hearts, and reins.  
11 My help cometh of God, which preserveth them that are true of Heart.  
12 God is a Righteous judge, strong, and patient: and God is provoked every Day.  
13 If a Man will not turn, he will whet his Sword: he hath bent his Bow, and made it ready.  
14 He hath prepared for him the Instruments of Death: he ordaineth his arrows against the Persecutors.  
15 Behold he travaileth with Mischief: he hath conceived Sorrow, and brought forth ungodliness.  
16 He hath graven, and digged up a Pit: and is fallen himself into the Destruction that he made for Other.  
17 For his travail shall come vpon his own Head: and his wickedness shall fall vpon his own Pate.  
18 I will give Thankes unto the Lord, according to his righteousness: and will praise the Name of the Lord the most High.  
THE ANALYSIS.  
THis seventh psalm, whether it hath his reference to Saul, or Semei, or to any other of Sauls kindred( in the greek Title there is mentioned Cush the Beniamite, as also in the Hebrew) as it is partly framed by way of Petition unro God: so partly by way of Doctrine, and Instruction unto Men. Davids Prayer, and Petition to God is, First to haue his Assistance, as it is in the First Verse; least by reason of his Enemies he should utterly miscarry, as it is in the Second; who falsely accused him, as it is in the Third, and Fourth Verses; which Accusations could they haue proved, be refused no Punishment, as it is in the Fift Verse. Secondly, Davids Prayer, and Petition to God is, that God himself would take the matter, into his own Hands, and show in his behalf, his severity, and majesty, as it is in the sixth Verse; and that for their sakes who were the Godly, as it is in the seventh Verse. Thirdly, Davids Prayer, and Petition to God is, to justify him, that is, to make his Innocency appear unto the World, as it is in the Eight Verse, that so the ungodly may bee repressed, as it is in the Ninth; and the reason of this Petition is, for the Lord knew David, inside, and outside, even his inmost Thoughts, as it is in the Tenth, and eleventh Verses. Davids Doctrine, and Instruction to Men, is concerning Gods Iudgments, as it is in the twelve Verse; wherewith he punisheth the Wicked, as it is in the Thirteenth, the Fourteenth, the Fifteenth, the Sixteenth, and eleventh Verses; and therefore is to be praised, as it is in the eighteen Verse. And thus much of the Analysis.  
VErse. 1. O Lord my God in thee haue I put my trust, save me from all them that persecute me, and deliver me.] Of LORD hath been spoken 
Expos. on Ps. 3.1. p. 64. and Ps. 6.1. p. 149.  before, as also of 
Expos. on Ps. 3.7. p. 75.  GOD, and of the pronoun My, that is so usually annexed thereunto. Besides what it is to 
Expos. on Ps. 4.5. p. 102.  Trust in God, and how he is said to 
Expos. on Ps. 6.4. p. 155.  save. So that nothing remaineth in this Verse to be shewed, but only how the Prophet here doth use the Words save, and deliver, in respect of God only, and yet how God doth honour his Instruments, bee they Ministers, or Magistrates, or Christians in general, with the self same Titles. Like as our Saviour Christ, he is the 
joh. 8.12.  Light of the World, and yet he calleth his. 
Mat. 5.14.  Apostles so; he is the 
Esay. 53.7.  Lamb, and yet he calleth them 
luke. 10.3.  so; he is the 
1. Cor. 10.4.  rock, and yet he calleth Peter 
Mat. 16.18.  so; he is the 
Mat. 14.33.  son of God, we are the 
Rom. 8.17.  Children of God, and if Children, saith the Apostle, then heirs, heirs of God, and joint heirs with Christ.  
Verse. 2. Least he devour my soul like a lion, and tear it in pe●ces while there is none to help.] That soul is oftentimes taken for Life, and so in this place, hath been observed 
Expos. on Ps. 6 4. p. 154.  before, otherwise, though Saul were a King, yet being but of that Mettle that other Kings are made of, the Prophet David was not ignorant that he was not to 
Mat. 10.28.  fear them that killed the Body, but are not able to kill the soul. But from Words, to come to Matter.  
Our Prophet spake in the Verse before, of his Persecutors as of Many, he aimeth in this Second Verse at onely one. One indeed might be the fountain of all, whether Saul, or seems, or Cush: but if Saul, then his Subiects; if seems or Cush, then their Complices, were most likely to be against him. The Wicked most commonly flock together in 
Nos Numerus sumus. Horat. Epist. l. 1. ad Lollium.  Troops, the Godly are commonly alone like 
1. King. 19.14  Elias, or 
2. King. 6.17.  Elisaus, though indeed never less alone, then when alone in such sort.  
The Similitude of a lion here annexed, is to show the maner of his Devouring to be most Dreadful. Who will not fear, 
Amos. 3.8.  saith Amos, when the lion hath Roared. And yet the Faith of Christians that always opened their own Mouths, hath stopped the Mouths of 
Heb. 11.33 Dan. 6.22. Vid. Euseb. Hist. Eccles. l. 8. c. 7.  lions. Or if God sometimes suffered them to bee devoured of Lions, it was to make them like Ignatius, who going to his martyrdom, 
Euseb. Hist. Eccl. l. 3. c. 32. Act.& Mon. Edit. 4. p. 40. Col. 2. out of Euseb. and S. jerom.  Now do I begin to be a Disciple, I weigh neither Visible, nor Invisible things, so that I gain CHRIST: let FIRE, gallows, Violence of BEASTS, Bruising of the BONES, Racking of the MEMBERS, Trampling on the BODY, and all the PLAGVES invented by the mischief of satan, light vpon me, so that I may win CHRIST IESVS. And again, I am the Wheat of God, I am to bee grinded with the Teeth of Beasts, that I may be found Pure Bread, or Fine Manchet.  
Vers. 3. O Lord my God, if I haue done any such thing, or if there be any wickedness in my Hands.] What this thing was, was notorious no doubt in those Dayes, though now not known, so 
Calvin. in hunc Ps.  Calvin, Pronomen[ I stud●de re Vulgo nota cum loqui significat. We may guess it to be some one slander or other, that was raised vpon the Prophet, whereof himself was most innocent. Who here satisfieth himself in approving his Innocency to the Lord, and teacheth us in like case what wee also ought to do. Behold, 
job. 16.19.  saith job, my witness is in heaven, and my Record is on High. Whereas the slanderers Witnesses are in Hell, and their Record from below. But what? Was not our Prophet again to requited them with like Language? was he not to yield them Quid pro Quo, to give them again as good as they brought? Oh no: that had been the next way for him to suffer with them shipwreck too, as speaks S. Chrysostome. If one, 
Chrys. Hom. in Ps. 7.  saith S. Chrysostom, about to split his Ship,& consequently to be drowned, should speak spitefully unto thee setting on the shore, thou wouldst not so much grieve thereat, as that thou wouldst forsake thy place of safety, and high thee unto him to bee partaker with him of his wreck. Then thus think with thyself, that he that wrongs thee in this sort, and speaks so spitefully of thee, is driven by storm and Tempest vpon the shipwreck of Anger and Wrath: but thou if thou bearst it patiently standest safely on the shore. But once come to the pass that he is in, and thou drownest not him, thou drownest thyself. Thus Hannah, who when Eli mistook her, but was jealous over her with godly iealousy, as 
2. Cor. 11.2.  speaks the Apostle S. Paul, How long wilt thou be drunken? Put away thy Wine from thee: What Language should he haue had again of many of our Gossips, and who will seem Religious too. What? you a Minister of God, and wrong me thus palpably? You a Minister? You a divell. And then at every gossiping: Out vpon him, I haue done with him for ever, I would we were well rid of him, a worse, I am sure, wee cannot haue. Said Hannah thus? No; but as a Monument of Patience, and worthy to be registered, as wee see, she is, in the book of God, No my Lord, 
1. Sam. 1.15.  saith shee, I am a Woman of a sorrowful Spirit: I haue drunk neither Wine, nor strong drink, but haue powred out my Soul before the Lord. Count not thy Handmaid for a Daughter of Belial: for out of the abundance of my Complaint, and grief, haue I spoken hitherto, heavenly Hannah, Happy Hannah, most worthy to haue been the Mother of such a son, as afterwards became such a PROPHET. Where shall wee find thy like? How many Others now adays instantly Whetting their Tongues vpon their Teeth, would haue shaped him such an Answer( especially had they been Innocent) that they would haue been Nocent enough ere they had gone out of the place, and the town and Country both, should haue known of the Prophets Mistake. But I go forward.  
Where our Prophet here so absolutely speaks of any wickedness in his Hands, it is to be referred to that Particular whereof he now speaks, to wit, any such wickedness as he was accused of, like as at another time to King Saul, My Father, 
1. Sam. 24.11  saith he, see, yea see the skirt of thy rob in my Hand: for in that I Cut of the skirt of thy rob, and Killed thee not, know thou and see, that there is neither evil nor Transgression in mine hand, and I haue not sinned against thee; yet thou Huntest my soul to take it. Where it is worth the observing, how well in this case he justifieth himself unto Saul, There is neither evil, nor Transgression in mine hand, and I haue not sinned against thee. Who yet in regard of God, was no wise able thus to justify himself, and therefore the Scripture declared 
V. 5●  before, that It came to pass afterward, that Davids Heart smote him, because he had cut of Sauls skirt. Good Reason. Abstain●, 
1. Thes. 5.22.  saith the Apostle S. Paul, from all appearance of evil. Here was more then Appearance, here was evil itself. The jews haue a conceit that by reason hereof David in his old Age by way of Retaliation could get no heat by his own 
1. Kings. 1.1.  clothes, for that he had thus trespassed against Saul. said illi magis Frigent quàm ipse david: But their Conceit 
Vid. P. Mart. in 1. Sam. 24.5.  saith P. Martyr, is much more could, then david was. And so it is for the Conceit, but the Ground of that Conceit is warm enough, namely, that it was Sin in their opinion to do but thus much against the anointed of the Lord. And therefore they that dare do more, and think they Sin not, what are they, but worse then Iewes.  
Verse. 4. If I haue rewarded evil unto him that dealt friendly with me: yea I haue delivered him, that without any cause is mine Enemy.] To reward evil unto him that deals friendly with us, is a point of Ingratitude,& to style such an one 
Ingratum dixeris, omnia dixeris. Vox Populi.  ungrateful, is to say all the ill by him that may be said. Our Prophet not only not did this, but he had befrended them that were Enemies to him without a cause, and this may we see in the first of Samuel where wee shall find him so doing. Did he not there deliver King Saul when he had that opportunity of quitting himself of him for ever? Behold, 
1. Sam. 24.4.  say his Men, the Day of which the Lord said unto thee, Behold I will deliver thine Enemy into thy Hand, that thou mayst do to him as it shall seem good unto thee. Oh how sweet would Reuenge haue been to Thousands vpon like Advantage! How readily would they haue said with him in the Tragedy, 

Senec. Thyest. Act. 2. Sc. Ignaue.  been est, abound est, hic placet Poena modus.  and to him that should haue said the Punishment was greater then the Offence that was made, they would haue replied again as readily, 

Senec. Ib. Act. 1. Sc. Festum Diem.  Sceleri modus debetur, ubi facias Scelus  
Non ubi reponas.  but David would none of this. So likewise at an other time, when Abishai would haue been the Man to haue performed that service, Destroy him not 
1. Sam. 26.9.  saith david, for who can stretch forth his hand against the Lords Anointed,& be guiltless. I, that base Shemeî, that railing Wretch, whom with a Wry or Frowning look as 
His MAIEST. Defence of the Right of Kings in his works. p. 464.  speaketh his Excellent majesty, he was able to crush, as an Earthworme in pieces, how did he shelter him from Death when the same Abishai would haue strucken that Head off, that carried so devilish a Tongue: yet david at that time to, Let him Curse, 
2. Sam. 16.10.  saith he, because the Lord hath said unto him, Curse David. Who shall then say, 
Extr. De Transl. Episcopi Quanto. in Glossa.  wherefore hast thou done so? From whence, I trow, came that of the Popes Lawyers concerning the Pope: Papa dicitur habere coeleste arbitrium. The Pope is said to haue a heavenly Iudgement, therefore in such things as he willeth, his Will standeth instead of Reason, neither may any man say unto him, Domine, cur ita facis? And again? 
Petrus de Paelud. de Potest. Papae.  Totus Mundus non potest accusare Papam: Nemo potest dicere Papae, Domine, cur ita facis? The whole World may not accuse the Pope. No man may say to the Pope, Sir, why do you so? So that there is but a Domine, between Shemei and the Pope. But to return unto my purpose.  
David no doubt was a good scholar, and brought up by that Master that hath taught us also to do the like, if we could possibly light on it. love your Enemies, 
luke. 6.27.  saith our Saviour, do good to them which hate you, bless them that Curse you, and Pray for them which Dispightfully use you. And again, 
V. 32.  If ye love them which love you, what thanks haue you: for Sinners also love those that love them. And if ye do good to them which do good to you, what thankes haue you? for Sinners also do even the same. But let us beware to be such Sinners, we heard of such in the First 
Ps. 1.6.  psalm, namely, that the Ungodly shall not bee able to stand in the Iudgement, neither the Sinners in the Congregation of the Righteous.  
Verse. 5. Then let mine Enemy persecute my soul and take me, yea let him tread my Life down vpon the Earth, and lay mine Honour in the Dust.] david, 
Aug de Temp. Ser. 168.  saith S. Austen though adorned with many virtues, yet none of them all more familiarly coupled him unto God then the love of his Enemies. And speaking a little after of this parcel of Scripture, Behold, saith he, with what a Curse he condemneth himself if contemning the Precepts of God concerning loving our Enemies he feared not to keep hatred still in his Heart. whereupon it is to be considered with what Face, or Conscience he can possible pronounce this Verse with his Mouth, who rendereth to his Enemies evil for evil. Now how loathe King David was to come within the Clutches of his Enemies, his answer well witnesseth to Gad the Seer, who when he propounded to him that threefold Choice, either of Famine, or Fall before his Enemies, or Pestilence, Let us Fall, 
2. Sam. 24.14.  saith he, into the hands of the Lord( for his Mercies are great) and let me not fall into the hand of Man. He refuseth not now to fall into Mans hand if so be the Premises had been true, and not so onely, but he could haue been contented( it seemeth) that his Name& famed should haue been odious to all Posterity. An evident sign and Token of his Innocency,& could every of us show the like, the Hand of God would be more ready to help us then oftentimes it is. But for many times it comes to pass, 
Calvin. in hunc Ps.  saith Calvin, that they which annoy& hurt us, either are formerly provoked by us, or being amnoyed wee breath out presently nothing else but Revenge, wee make ourselves unworthy of the help of the Lord in such Cases, nay our Distemper& Fury is such as that it shuts heaven Gates against our Prayers.  
Verse. 6. Stand up, O Lord, in thy Wrath, and lift up thyself: because of the Indignation of mine Enemies, arise up for me in the Iudgement that thou hast commanded.] The Prophet here speaketh, as if he spake, what he speaks, not of God, but of Man. Man indeed when he is moved to anger, stands up, and lifts up himself, as it was noted long ago in that old Honourable Captain the earl of Shrewsbury, whose patience when a French ambassador had moved at a Dinner, where before his Head by great Age, was almost groveling on the Table: he roused himself in such wise, that he appeared, 
A Defence of Priests Marriages thought to be Dr Parkers so Dr Cosens Apol. Part. 2. c. 12. and Others) but I take it rather to be D. Poynets. My Reason is, for that no less then 21. Pages( videl. from p. 36. to p. 57.) are Verbatim taken out of a Book of Dr Poynets mentioned in that Defence p. 36. a Point which Dr Parker would never haue performed. D. Poynet might bee bold with his own.  saith my Author, in length of Body, as much as he was thought ever in all his Life before,& knitting his brows gave the French man such a look, that the Monsieur spoiled no more victual at that Dinner, but drancke wondrous oft. But to come to the Matter in hand.  
Such terms as these, To stand up, and To lift up himself, are usual throughout the Scripture, especially in the psalms, and applied unto God: howbeit properly they belong to Man, not to a Spirit, but God is a 
joh. 4.24.  Spirit. So the Psalmist in other Places: 
Ps. 78.66.  The Lord awaked as one out of sleep, and like a giant refreshed with Wine. And again in another psalm, 
Ps. 12.6.  I will up, saith the Lord, and will help every Man from him that swelleth against him, and will set them at rest. And where the Prophet here saith, Stand up in thy Wrath: In Ira tua, id est, Paenis, In thy Wrath, 
Mollerus in hunc Ps.  saith Mollerus, that is, with thy Punishments, for then the Lord is said to be Angry when he destroyeth his Enemies.  
But what is that which here followeth: Arise up for me in the Iudgement that thou hast commanded? The Iudgement, 
Chrys. in hunc Ps.  saith S. Chrysostome, that God hath Commanded, is to help those that are in need, and not in any wise to neglect such against whom there are Dangers towards, and therefore, thou O Lord, who by thine own Law hast taken order that so wee should do, do it also by thine own Deeds. No doubt but God is the fountain of pity, and if we that are but Conduits,& come from him, ought to be pitiful, how much more should he himself be, who is the fountain itself. Some correspondence this Passage hath with that in the Lords Prayer, 
Mat. 6.12.  forgive us our Debts, as we also forgive our Debters. Meaning that seeing we who haue but a Drop of Mercy in respect of thee forgive others, thou who art the fountain of Mercy, do thou forgive vs.  
Verse. 7. And so shall the Congregation of the People come about thee: for their sakes therefore, lift up thyself again.] It is storied in 
Exod. 18.13.  Exodus that when Moses sate to judge the People, The People stood by Moses. Or as it was in our Former Translation, The People stood about Moses from Morning unto Eauen. It was the custom belike in those Ages to stand about their Magistrates as it were in a Ring, that so the Words of the judge that spake, might haue the better access to every of them. The crown is set vpon the Kings Head, and compasseth it, 
His majesties Meditat. on Mat. 27. v. 27.28.29. Or pattern for a Kings Inaugur. p. 48.  saith his Excellent majesty vpon whose Head may it long set, and compass it for ever, to show that as the crown compasseth the Kings Head, so is he to sit in the Midst of the People, his wakerife Care is ever to be employed for their Good, their love is his greatest Safety, and their Prosperity is his greatest Honour and Felicity. For many times among the Romans, the Word CORONA signifies the People. 
Steph. Thesaurus in Verb. Corona.  Perottus takes it to come of Chorus, and thereupon in old time it was written with an H, though 
Quintil Instit. Orat. l. 1. c. 5. Vid. Polit. Miscell. c. 19.  Quintilian mislikes that writing. But to return where I left.  
As Moses then did sit in the midst of the People, and the Iudges with him, so to such a custom it is, that the Prophet alludeth in this place. Intimating that if the Lord would be thus beneficial to him, it would be a Cause the whole People would the rather rely vpon him, in regard they saw the Fruit thereof in the Prophet himself. But what? was it the Prophets meaning, that the People should compass the Lord in heaven? No, but the meaning is 
Chrys. in hunc Ps.  saith S. Chrysostome, that they should Sing unto him, that they should Praise him, that they should Honour and extol him in their several Congregations, which forasmuch as in the Temple was performed by such Assemblies as stood in Circuit round about( for so were their Synagogues built, as we see to this Day) hence it is that the Prophet thus speaks. Like as our Saviour in like sort, 
Mat. 18.20.  Where Two or Three are gathered together in my Name, there am I in the midst of them. Thus was he in the 
luke. 2.46.  Midst of the Doctors, hearing them, and asking them Questions. And after his Resurrection, when the Disciples were assembled together for fear of the Iewes, came Iesus, and stood in the Midst, 
joh. 20.19.  saith S. John: and again Eight Dayes after, the doors being shut, came Iesus, and stood in the 
V. 26.  Midst again. Indeed IESVS is the true CENTER, to whom every of the faithful, by equal lives, hath his true Reference. Whereas it is added here in this place, For their sakes therefore lift up thyself again: That is, 
Piscat. in ●unc Ps.  saith Piscator, Once more get thee up into thy Seat of Iudgement. For such Thrones, and seats were set very high.  
Vers. 8. The Lord shall judge the People, give sentence with me, O Lord: according to my righteousness, and according to the Innocency that is in me.] First, whereas it is here said, The Lord shall judge the People, what Lord 
Aug. in hunc Ps.  saith S. Austen, but IESVS CHRIST, for the 
joh. 5.22.  Father iudgeth no Man, but hath committed all Iudgement to his Son. Though in this place it may signify to Rule and govern, like as the 
Heb. 10.30.  Apostle to the Hebrewes applies it out of 
Deut. 32.36.  Deuteronomy. So the Prophet David in an other 
Ps. 9.8.  psalm: He shall judge the World in righteousness, and minister true Iudgement unto the People. And again, 
Ps. 67.4.  O let the Nations rejoice, and be glad, for thou shalt judge the folk righteously, and govern the Nations vpon the Earth. And Abraham to this purpose, 
Gen. 18.25.  Shall not the judge of all the Earth do Right?  
Secondly, in that the Prophet crieth here, Ad Sententiandum: to haue Sentence given him, we are to observe his Assurance in the Equity of his Cause. And what a Comfort it is to sue in that Court, where the Equity of the Cause may prevail, I leave it to poor Suitors to consider of, in their Extremities, and what a World it was even among Heathens, when of a Iudgement given at one time, it was said by a good Remembrancer, 
Valer. Max. Memorabil. l. 7. c. 7.  Si ipsa Aequitas hac de re cognoscere potuisset, instinsve, aut gracious pronunciaret? Had AEQVITY itself sate in Iudgement, could shee haue given a more Righteous, and Gracious Sentence? But I fear me they find those other of the same Author more oftentimes true, which he spake of a Sentence ill given, 
Valor. Max. Memorab. l. 6. c. 6.  Crediderim tunc ipsam Fidem humana Negotia speculantem, moestum gessisse Vultum, perseverantissimum sui Cultum iniquae Fortunae judicio tam acerbo exitu damnantem cernentem. The best English to this, is PATIENCE: and in no wise to be forgotten, that 
Nebrissens. Dec. 2. l. 3. c. 1. My LORD of CANT. on jonas. Lect. 3.§. 17.  Lewes the eleventh, King of France, did on his Death-bed restore two Counties to the Heires of John the King of Arragon, to which in all his Life-time before, he would never condescend. CONSCIENCE at last wrought with him.  
But how comes it that the Prophet here calleth for Sentence according to his righteousness, and according to his Innocency? This had not wont to bee the Prophets Plea. His Plea had wont to be, for so it was in the Former 
Ps. 6.4.  psalm, O save me for thy Mercies sake. And again in an other 
Ps. 143.1.  psalm, harken unto me for thy Truth and righteousness sake, and enter not into Iudgement with thy Seruant, for in thy sight shall no Man living be justified. The 
Calvin. in hunc Ps.  answer is, that the Prophet here in this place delivereth not unto us what Answer himself would make, if so be the Lord would take account of him, concerning his whole Life past: but comparing himself with his Enemies, he sheweth himself Righteous in respect of them, and especially in this one Point which they laid to his Charge, he declareth in these Words how Innocent he was. 
Titleman. in hunc Ps.  In respect of God, 
Calvin. in hunc Ps.  saith an Other, let us in no wise say, if I haue offended in thy sight, and if there be any Iniquity in my Hands. Nay rather let us say, 
1. Sam. 7.6.  We haue sinned against the Lord: and that which the prodigal said, who devoured his Fathers living with Harlots, 
luke. 15.21.  Father, I haue sinned against heaven, and in thy Sight: and let us add thereunto, 
Ps. 51.1.  Haue Mercy vpon me; O God, after thy great goodness; and 
Ps. 25.6.  According to thy Mercy think thou vpon me, O Lord, for thy goodness. And again, 
Ps. 51.4.  Against thee only haue I sinned.  
Where by the way, it is worth the observing, how the Prophet comes to say, Against thee ONELY haue I sinned? Sinned not David against Bethsabee? Sinned not David against Uriah? Sinned not David against Others? I doubt not 
Mr Doctor GOODWIN, dean of Christ-Church in Oxford, Serm. before the KING at Woodstock. Aug. 28. Ao 1614. p. 21.  saith a Reverend DOCTOR, and as Reverend a dean of the Church, but David sinned against Bethsabe,& that a grievous and an unclean Sin; against uriah, and that a bloody, and a Crying Sin; against the Child of Adultery, and that a Deadly, and a Killing Sin; against his kingdom, and that a Ruinating, and Demolishing Sin; against his own soul, and that a Dreadful,& Pernicious Sin. In istos peccavit, soli Deo peccavit. Against all these he sinned, but he sinned to God only. They might complain,& Accuse, and testify against him; but GOD alone was to judge, to condemn, to Punish him. But to return to my purpose.  
Was it so, that notwithstanding Dauids Innocency, David was thus driven to the Walls? Doth the 
Habak. 1.4.  Wicked still compass about the Righteous, and doth wrong Iudgment still proceed? The Wicked doth he still devour the Man that is more 
V. 13.  Righteous then he? said non debemus supper hac Rerum inaequalitate turbari. But wee ought not 
Hierom. in Habak. c. 1.  saith S. jerom, to be troubled with the Iniquity of Things, in regard that we see from the Beginning of the World, Righteous 
Gen. 4.8.  Abel slain by Wicked Cain; and afterwards Esau domineering in his Fathers House, when 
Gen. 28.5.  jacob was in Banishment; and the 
Exod. 5.12.  egyptians afflicting the Children of Israel, with Brick and Tile; the LORD against whom Complaint was made, crucified by the Iewes, and 
Mat. 27.26.  barrabas the thief let go. Time, saith he, will not suffice me if I should endeavour to writ, and reckon up in particular, how the Godly in this World go to wrack, the Wicked flourishing, and prevailing. See more hereof in his 
Hier●●. Epist. ep. ad Castr●●.  Epistle to Castrutius, whom he comforteth in that Epistle for the loss of his Eyes.  
Vers. 9. O let the wickedness of the ungodly come to an end, but guide thou the just.] He that thus prayeth that the wickedness of the Ungodly should come at length unto an end, implieth that their wickedness was by all likelihood, of long Continuance. Long Continuance in respect of Men, though in respect of God not long. For what can bee long with God, with whom a Thousand Yeeres are but as one 
2. Pet. 3.8.  Day. But yet seeing to Man the Time seems so long, and wickedness oft-times is a great while a lengthening indeed: no marvel though the Prophet here direct his Prayer for an End, for fear if it should continue, there would bee no Righteous at all. Which yet we must not so take, as if wee would prescribe to God how far he should lay vpon us such Affliction, it is enough for our comfort, that what is done, is done by him,& that the Wicked shal do no more, then in his providence hath determined shall be done. So S. Peter of our saviour himself, Him, 
Acts. 2.23.  saith he, being delivered by the determinate counsel, and foreknowledge of God, ye haue taken, and by wicked hands, haue crucified, and slain. And what if we haue not those sins, that our Enemies upbraid us with, yet may we haue Others of an other sort, and those, as S. Austen 
Aug. in Ps. 68.  speaketh, may worthily bee punished in vs. Thus one Addaus in the ecclesiastical 
Evagrius Hist. Eccl. l. 3. c. 5. Vid. My L. of CANT. on jonas. Lect. 7.§. 21.  history, a special Friend of the Emperor justinian, when he had escaped the Law for one murder, was afterwards put to Death for a Fact, wherewith he was charged, but in truth had never done it. He escaped for that which he did, and died for that which he did not.  
Oh, but the Time is long, it is a very long Time, that thus I am afflicted! Dayes, and Moneths, and Yeeres! why, but be Patient yet, and for these Dayes, and Moneths, and Yeeres of sorrows, thou shalt haue Euerlastingnes, thou shalt haue Eternity of Ioy, thou shalt haue as 
2. Cor. 4.17.  speaks the Apostle, an eternal Weight of Glory. What! wouldst thou haue in this Life felicity, and hereafter to! Nay then thou art too-too covetous. It is as if King 
1. King. 3.11  Solomon would haue chosen Long Life, and Riches, and the Life of his Enemies, and wisdom to.  
But David here, as he prays against the Wicked, so his Prayer is here made also in behalf of the just, to wit, that God would guide them. But concerning Leading, and Guiding, I haue spoken 
Exposit. 〈◇〉 Ps. 5.8. p. 130.  before.  
Vers. 10. For the Righteous God trieth the very Hearts, and reins.] The Spirit that said by the Mouth of Solomon, 
Prou. 25.3.  The Heart of Kings is unsearchable, said as much of the Heart in general, by the Mouth of the Prophet 
jer. 17.9. jer. 11.20.  jeremy. By Hearts here in this place may be signified, our Wills, and Affections, which are seated in our Hearts: and by reins, Mens private, and secret Thoughts. Now, none can do this, but God; and as here he is said to try them, so elsewhere he is said to 
1. Sam. 16.7.  look on the Heart, to 
jer. 20.12.  see the reins, and the Heart, to 
1. Chro. 28.9. jer. 17.10. Reu. 2.23.  search all Hearts. Vox mea in Ore nondumerat, said Auris Dei iam in cord erat, My Words were not come so forward as my Mouth, 
Aug. in Ps. 31.  saith S. Austen, and the ear of God was already in my Heart. And again, 
Aug. in Ps. 141  Nisi voice Pulmonum,& Laterum,& Lingua claims, Homo te non audit; Cogitatio tua, clamour est ad Dominum. unless thou use the help of the Lungs, and Sides, and Tongue, Man hears thee not, but thy Thought in regard of God is Clamour enough. And yet again in a Third place, 
Aug. in Ps. 148,& Hom. 16.  Quomodo Aures nostra, ad Voces nostras, sic Aures Dei ad Cogitationes nostras. As our own ears are to our Words, so are Gods ears to our Thoughts. Onely one thing let me note for the Comfort of them that are sometimes too-too much troubled with their Thoughts, that 
B. Bilsons Survey of Christs Sufferings. p. 200.  A Man may think, and speak of all the Errors, and Heresies in the World, and yet not sin. It is the liking, and embracing of them that maketh the Offence, and not Thinking, or Reasoning of them. The Will causeth Thoughts to be good, or evil, the understanding doth not.  
Vers. 11. My help cometh of God, which preserveth them that are true of Heart.] The Art of physic hath two several Offices, the One of Healing, the Other of preserving in Health. According to the Former, 
Aug. in hunc Ps.  saith S. Austen, it was said in the Former 
Ps. 6.2.  psalm, Haue mercy vpon me, O Lord, for I am weak; according to the Latter it is said in this psalm, If there be any wickedness in my Hands, If I haue rewarded evil unto him that dealt friendly with me: yea I haue delivered him that without any cause is mine Enemy. In that psalm his Prayer was, that being weak, he might be healed; in this psalms his Prayer is, that being sound, he may not be diseased. According to the Former, it is there said, 
Ps. 6.4.  O save me for thy Mercies sake; according to the Latter it is here said, give sentence with me, O Lord, according to my righteousness, and according to the Innocency that is in me. There he desired a Remedy, to bee rid of his Disease; here he requests a Preservatiue least he should relapse again. According unto that it is there said O save me for thy Mercies sake; according unto this it is here said, My help cometh of God, which preserveth them that are true of Heart.  
Yea, but who will you say, are such? Who, but such as was Nathaniel, of whom our Saviour, 
joh. 1.47.  Behold an Israelite indeed, in whom is no Guile. Such as was jacob, of whom the Scripture, 
Gen. 25.27.  Esau was a cunning Hunter, a Man of the Field: and jacob was a plain Man, dwelling in Tents. It is in the Vulgar, jacob, Vir simplex, a simplo Man. The like in the Vulgar is said of job to, 
job. 1.1.  Simplex& Rectus. simplo and upright, and so indeed they are, and are to be, who will haue their Names in Gods book. The wisdom of the Serpent, and Simplicity of the dove, is the true mixture that God requireth in those that are his. Where as his Excellent 
His majesties Meditation vpon 1. Chron. 15. v. 25, 26, 27, 28 Part. 5. in his works. p. 88  majesty hath observed, Christ recommends unto us the wisdom of Serpents, not thereby to deceive, and betray others, but to arm us against the Deceit and Treason of Hypocrites, 
Expos. on Ps. 3.7. p 78.  that go about to trap vs. What an Helper God is, hath been spoken? before,  
Vers. 12. God is a righteous judge, strong, and patient, and God is provoked every day.] The Almighty God our heavenly Father, as he is both Good, and merciful, Patient, and of long Sufferance, so he useth two manner of ways to 'allure, and call us to him, when we of our own Heads, follow our own Devices, and lewdly run whethersoever our Lusts do lead vs. Sometimes in his great Mercy he useth Promises: sometimes in his Iustice he useth threatenings. And therefore david in this place, God saith he, is a righteous judge. The very Name of a judge, may put us in mind of Gods severity. A judge is a Person appointed over criminal Causes, and Civill controversies, to end, and determine them by his Sentence. To the Guilty( such as all of us in an other case are by Nature) Experience teacheth, how dreadful a Sight the Face of a judge is. Rulers 
Rom. 13.4.  saith the Apostle, are not a terror to good Works, but to the evil. Wilt thou then not be afraid of the Power? do that which is good, and thou shalt haue praise of the same. For he is the Minister of God to thee for good: but if thou do that which is evil, be afraid, for he beareth not the Sword in vain: for he is the Minister of God, a Revenger, to execute Wrath vpon him that doth evil. But God is a Righteous judge, that is, he will by no means clear the 
Exod. 34.7.  Guilty, and it is a righteous thing with God, 
2. Thess. 1.6.  saith S. Paul, to recompense Tribulation to them that trouble you. And 
Gen. 1●. 25.  Abraham, as you heard before, Shall not the judge of all the Earth do right? And as he is Righteous, so is he Strong, that is, of Power to be revenged of all the Wicked. Seek not, 
Ecclus. 7.6.  saith the son of sirach, to be judge, being not able to take away Iniquity, least at any time thou fear the Person of the Mighty, and lay a stumbling-block in the Way of thy uprightness. And in some it is so indeed, they want ability to curb the Impiety of Many in the Land. With the Lord it is not so, he is so powerful in such Cases, that the 
Ps. 104.32.  Earth shall tremble at the look of him: if he do but touch the hills, they shall smoke. If I speak of Strength 
job. 9.19.  saith job, lo he is strong: and again, 
job. 36.19.  Will he esteem thy Riches? no not Gold, nor all the Forces of Strength.  
But as God is Righteous, and Strong, so is he Patient to, and God is provoked every Day. And now are we in a Sea of Matter, where we may haue plenty at will. I will content myself with that of Cyprian, who speaking of this Argument, The Patience of God: What manner of Patience is in God 
Cyp. de Bono Patient.  saith he, and how great for quantity, who patiently suffereth profane Temples of the Heathen, worldly Inventions, and execrable sacrilege to be committed by Men in contempt of his majesty, and Honour, and yet notwithstanding causeth the Day to show, and the sun to shine, as well vpon the 
Mat. 5.45.  evil, as the Good. he watereth the Ground with showers, and excludeth no man from his Benefits, but bestoweth his rain in due season, to the commodity as well of the unjust, as just. again we see with what an unseparable Equality of Gods Patience, the Times obey, the Elements serve, the corn abundantly doth grow, the Fruits of the Vine do ripe in season, the Trees abound with apple, the Woods spring, and the meadows flourish as well to the use of the sinful, as of the Vertuous, as well to the Wicked, as to them that fear God, and as well to the unthankful, as to the giver of Thanks. And whereas God is provoked with out Many, or rather with our continual Offences,( as here it is said in this place, God is provoked every Day) yet doth he temper his. Indignation, and tarrieth patiently for the Day that is appointed for every Mans Reward. And whereas Vengeance is in his own Power, yet doth he not use it, but rather keepeth long Patience, mercifully forbearing, and deferring, to the intent that Man, wal●owing in the Contagion and Error of Sin, may if any remedy will serve, through delay of his Displeasure, change at some time or other, and at length be converted unto God. Thus far S. Cyprian, and a great deal farther to this purpose, but wee will content ourselves with this.  
Vers. 13. If a man will not turn, he will whet his Sword, he hath bent his Bow, and made it ready.] When 
Euseb. Eccles. Hist. l. 2. c. 5.  Philo judaeus in defence of the Iewes, had presented himself before Caius the Emperor, against Appion his Accusations, and was excluded by Caius, and commanded to depart, he came unto his Company, and with Words full of comfort, We ought to be of good cheer, saith he, for by Right GOD now should take our Part, seeing CAIVS is angry with vs. The word in the 
{αβγδ}.  original signifieth, The Leader of an Army,& by way of Opposition, to take our Part in that kind. Lo here the Weapons, the Sword, and the Bow, and the Arrow, that in the Battailes of Old time, did the 
Vid. Bish. PILKINGT. on Nehem. c. 4. p. 61. and Dr HAYWARD his lives of the three Norman Kings of England, in King William the First. p. 77. and Mr ASCHAMS school of Shooting.  greatest hurt unto the Enemy. The Sword when he was at hand, the Bow, and arrows when he was far off. The truth is, the Lord of heaven hath neither Sword, nor Bow, nor Arrow, but every Punishment he sendeth vpon the Wicked in this World may be termed his Sword, his Bow, and arrows. The Water that drowned the World; the Fire that consumed Sodom; the Earth that swallowed up Kore, Dathan, and Abiram; they were as so many Swords, or so many bows, and arrows in his Hand. Nay, every Creature on the Earth, be it never so vile, never so mean, and contemptible, yet if he will punish us therewith, it is his Sword, and it is his bow, and arrows.  
But what is this Turning here, If a Man will not turn? The Prophet Ezechiel tells vs. Repent, 
Ezech. 18.30  saith the Prophet, and turn yourselves from all your Transgressions: so Iniquity shall not be your ruin. Cast away from you all your Transgressions, whereby ye haue Transgressed, and make you a new Heart and a new Spirit, for why will ye die O house of Israel. For I haue no pleasure in the death of him that dieth, saith the Lord God, wherefore turn yourselves and live ye.  
But is it said of Men only, If a Man will not turn? Nay but of Women too. Quicquid V●ris jubetur, hoc consequenter redundat in Foeminas. whatsoever, 
Hieron. ad O●ean. Epitaph. Fabiola.  saith S. jerom, is commanded Men, is commanded Women to,& consequently whatsoever is threatened to Men, is threatened to Women to. What? and is it in our own power then, Men or Women, to turn when we will? Is it in our own power to make us new Hearts and new Spirits, as 
Ezec. 18.31.  speaks the Prophet Ezechiel? Oh no, but wee must crave it of him who will put a new Spirit within us, and take the stony Heart out of our Flesh, and will give us an Heart of Flesh, as speaks the self same 
Ezec. 11.19.  Prophet in another place. The like wee haue in the 
Zach. 1.3.  Prophet Zachary, turn ye unto me, saith the Lord of hosts, and I will turn unto you, saith the Lord of hosts. And when were these Words spoken? In the eight month, in the second year of Darius. I, but long before this, namely, in the 
Here is to be noted that in the Vulgaar the 14. Verse wherein these Words are comprised are severed from the First Chapter through the ignorance of him that divided the Chapters at the first. The Author of the Remaines of a greater Works. p. 15. tells us that Stephen Langton Archb. of Canterbury first divided the Holy Scriptures into Chapters, as Robert Stephan did lately into Verse.  four and Twentieth day of the sixth month in the second year of Darius the King, The Lord stirred up the Spirit of Zerubbabel the governor,& the Spirit of Ioshua the High Priest, and the Spirit of all the Remnant of the People, and they came and did the work in the House of the Lord, as we red in the Prophet 
Aggey. 1. 14  Aggey.  
Verse. 14. He hath prepared for him the Instruments of Death: he ordaineth his arrows against the Persequutors.] We are now come unto the arrows, and such they are as was the bow, both the Instruments of Death. But never Sword did so much harm, never Arrow in the Field, nor Bow that dischargeth many arrows, as do his Iudgments when they come. Famous hath been the English bow, and a terror to the 
Vid. Mr Alch. school of Shooting. B. Pilkingt. and Dr Hayward ubi supra.  French in many our Battailes with them, but English arrows could hit but within a certain kenne. 
Cedrenus apud Z●naram Annal. Tom. 3. p. 89  Gratian was so cunning in throwing the Dart that they would not stick to say that his Darts were endowed with an understanding Power, they would hit so right. Gods arrows fly mainly throughout the whole world. Extra●ctum, or Extra teli inctum hath here no place. It was our Prophets own Question, 
Ps. 139.6.  Whether shall I go from thy Spirit, or whether shall I go from thy Presence? And his Answer unto it was, that neither heaven, nor Hell, nor the uttermost Parts of the Sin could hid him from the Lord.  
But who are these Persecutors against whom these arrows are ordained? First, they are such as Persecute the Righteous Vi& Armis, by Force of arms, and of such 
Rev. 16.6.  S. John in the book of Revelation. Secondly, they are such as, mock and scorn the Godly, though it be but by Word of Mouth as ishmael did Isaac, and of such the Apostle speaketh in his Epistle to the 
Gal. 4.29.  Galathians. Thirdly, they are such as haue their lives contrary to Good Mens lives and Conversations, and of such S. Austen 
Aug. de Verb. Apost. Ser. 24.& Hom. 10.  Mali Persequuntur Bon●s, si non far& lapidiba●, certè Vita atque Moribus. The Bad do persequute the Good, though not by dint of Sword, yet by their lives and behaviour, and he useth the self same Words, once, and again.  
Verse. 15. Behold he travaileth with mischief, he hath conceived Sorrow, and brought forth Ungodlinesse.] Conception, travail, and Birth, the three proper Passions of the Mother of a Child. So the 
Vid. Expos. in Ps. 1.1. p. 7.  Wicked in bringing forth their wicked works those brats of theirs. First, they conceive a Mischief, then are they in travail with it,& at the last they are delivered. Thus 
Titleman in hunc, Ps.  Cain who seeing no respect had to his own offering, but only to his Brothers, was very wrath, as speaks the Scripture, and his Countenance fell: there was Conception, and that was ENVY; Then did he walk and talk with his Brother,& egged him on to the 
Gen. 4.5.  Field there was travail; At last he rose up, and slay him: there was Birth, and the Brat was PARRICIDE. Amnon he 
2. Sam. 13.4.  loved Fa●●ar his Brother Absolons Sister, there was Conception,& that was LVST; Amnon made himself sick for love, and all for his Sister should make him Cakes, there was travail; At length he forced her and lay with her, and afterwards Despised her, there was Birth, and the Brats were Twins, INCEST and villainy. So absalon when his Brother Amnon had deflowered his Sister, absalon spake unto his Brother, 
2. Sam. 13.22  saith the Scripture, nether Good nor Bad: there was Conception, and that was MALICE. After two years expired he invited Amnon to a Feast, there was a long travail. But when Amnons Heart was merry with Wine he caused Amnon to bee slain: there was MVRTHER in the Highest Degree, for he endeavoured as much as in him lay, to kill him both Body and soul. I might instance in King 
Vid. Titleman in bunc Ps.  Saule, I might instance in the devil himself, he indeed was the RINGLEADER, and these Plotters, these Devisers, they follow their Fathers steps.  
Verse. 16. He hath graven and digged up a Pit, and is fallen himself into the destruction that he made for other.] Who so diggeth a Pit, 
Prov. 26.27.  saith Solomon, shall fall therein,& he that rolleth a ston it will return vpon him; 
Ovid. de Art. l. 1.  
— Neque enim Lex iustior vlla est,  
Quàm Necis Artifices arte perire sua.  Our Prophet hath the like in another 
Ps. 9.15.  psalm, The Heathen are sunk down in the Pit that they made, in the same Net which they hide privily, is their foot taken. The Lord is known to execute Iudgement, the ungodly is trapped in the works of his own hands. Examples are 
Vid. Lauat. in Proverb. 26.27.  Many in this kind, both in Sacred Writers, and profane, as of pharaoh, Saul, Achitophel, absalon, Perillus, Maxentius, and the like. Especially Maxentius to whom 
Euseb. l. 1. c 9& de Vita Constant. l. 1. c. 32.  Eusebius applieth most appositely this of our Prophet in this place. I come to Examples of our own Nation,& nearer home. And here to let pass how Dr Poynet in his 
A Treatise Printed 1556. with these Letters in the Forefront, D.I.P.B.R.W. that is, Dr John Poynet Bishop of Roch.& Winchester.  short Treatise of politic Power, and of the true Obedience which Subiects owe to Kings and other Civill Governours, applies it to the times wherein himself lived; and to certain of the Nobility in Q. Maryes daies, how was it Verified in our Delving POWDER-TRAYTORS, that took such pains to Dig as they did? How fell they into that Destruction which they made for us? How sancke they down into the same Pit? How was their Foot taken in the self same Net? How were they Trapped in the Works of their own Hands? But of this hath been spoken sufficiently by many, specially by him, who was then a most Worthy 
My LORD of land. His Sermon at Whitehall, Novemb. 5. 1608.  dean, now as Worthy a BISHOP in the Church of England. I will end this point with that of S. Chrysostom It is, 
Chrys. in bunc Ps.  saith he, a great Blessing and Clemency of God to bestow such a Nature vpon such wiles and Traps that the takers may be taken by them, for by that means shall they leave to be obnoxious to their Neighbours.  
Verse. 17. For his travail shall come vpon his own Head: and his wickedness shall fall vpon his own pate.] That which the Prophet by way of Metaphor delivered in the former Verse under the Similitude of a Pit: he delivereth now in plain terms without any Circum-quaques at al. 
Terent. And. Act. 1. Sc. 2.  Apertè ipsam rem modo locutus, nihil circuitione vsus est. Only we may observe how contemptuously our Prophet here speaks of these Plotters& politicians. They doubtless for their parts would not( as we say) haue given their Heads for the Washing. They walked up and down like Pageants in the chiefest Cities of the Land, they were the only brave Men then being. They wondered that those they liud withall took no more notice of their Worth,& yet for al this the Prophet styles them here but 
In verticem ipsius. The crown of the Head. Graecè {αβγδ}. vnde Coriphaeus Hebraicè CHADCHOD.  PATES, like as elsewhere speaking of the like, he calls them HAIRY SCALPS. God shall wound, 
Ps. 68.21.  saith the Prophet, the Head of his Enemies: and the hairy scalp of such an one as goeth on still in his wickedness.  
Verse. 18. I will give thanks unto the Lord according to his righteousness: and will praise the name of the Lord the most High.] Of thanksgiving, and Praise, I haue spoken heretofore, onely this may now be noted, 
Vid. Expos. in Ps. 5.12. p. 140.  that the Thanks here mentioned were meant by all likelihood to be Private and public too; Private at home in his own privacy, and public in the Congregation. And this I gather the rather for that he saith not here, I do give, but I will, in the Future, intimating that after he is made partaker of these Blessings, he will then institute public thanksgiving in the Church. Not that the Lord hath need of any such Thankes at all, but for it is profitable for ourselves so to do, like as the Apostle in another case, 
Philip. 4.17.  Not because I desire a gift, but I desire fruit that may abound to your account.  
But what is this that is here said According to his righteousness? I will give thankes unto the Lord according to his righteousness. That is, 
Chrys. in hunc Ps.  saith S. Chrysostome, For his righteousness, namely in destroying his Enemies. For it is a Righteous thing with God, 
2. Thess. 1.6.  saith the Apostle, to recompense tribulation to them that trouble you. Not that he reioyced in the Slaughter and Destruction of them, but for he embraced Gods love and Mercy towards himself.   

PSAL. VIII. Domine Dominus.  
1 O Lord our governor, how excellent is thy Name in all the World: thou that hast set thy Glory above the Heavens.  
2 Out of the mouth of very Babes, and Sucklings hast thou ordained strength, because of thine Enemies: that thou mighst still the Enemy, and the Avenger.  
3 For I will consider the Heauens, even the works of thy Fingers: the moon and the stars which thou hast ordained.  
4 What is Man that thou art mindful of him? and the son of Man that thou visitest him?  
5 Thou madest him lower then the Angels: to crown him with Glory and Worship.  
6 Thou madest him to haue dominion of the work of thy Hands: and thou hast put all things in subiection under his feet.  
7 All Sheep and Oxen: yea and the Beasts of the Field.  
8 The fowls of the air, and the Fishes of the Sea:& whatsoever walketh through the paths of the Seas.  
9 O Lord our governor how excellent is thy Name in all the World.  
THE ANALYSIS.  
THis Eight psalm, beside the ordinary saying of it the First Day of the month, is the First of those Three that are appointed for Morning Prayer vpon the ASCENTION DAY. Why it was selected to that purpose will appear in the handling thereof. In the mean time let us consider that it wholly consisteth of Praising God, whose majesty the Prophet here extolleth, partly in respect of the whole World in general, as it is in the First Verse; partly in respect of the Creatures therein contained. This his majesty very Babes and Sucklings do seem to aclowledge to, as it is in the Second Verse. The Creatures contained in the World are first of all those celestial Orbs, the Heauens, and moon, and stars as it is in the Third Verse; Secondly Man, whose Dignity the Prophet sheweth, partly for that the Lord had such a peculiar love unto him, as it is in the Fourth and Fift Verses; partly for he gave him Dominion over all things living in the World, as it is in the sixth Verse; whether they were terrestrial, as it is in the seventh Verse; or Fowles and such as lived in the Water, as it is in the Eight Verse. The consideration whereof made the Prophet end with the self same Words he did begin withall, as it is in the Ninth Verse. And thus much of the Analysis.  
VErse. 1 O Lord our governor how excellent is thy Name in all the World: thou that hast set thy Glory above the Heauens.] The Prophet is here as good as his word. He had said in the psalm before, 
Chrys. in hunc Ps.  saith S. Chrysostome, Confitebor Domino secundum justitiam eius,& psall●m Nomini Domini altissimi: I will give Thanks unto the Lord according to his righteousness, and will praise the Name of the Lord the most high, here he performs his Promise, offering unto him an Himne. And those things that are there said, saith S. Chrysostome, they are spoken in the Person of one only, for there he saith, O Lord my God in thee haue I put my trust, save me, and so forth, here he speaketh in the Person of Many, O Lord our governor how excellent is thy Name. It may seem some what strange 
Calvin. in hunc Ps.  saith Caluin, that the Prophet should begin with an Exclamation, when as the thing to bee admired is commonly declared first what it is, and then it is admired, but it will appear, saith he, not so strange, if so be we consider with ourselves that the works of God cannot possibly be expressed by any Words. But come wee now to the Words expressed.  

Barth. Schaeraei Itinerar. p. 11.  First for the Word governor, it is in the Septuagint, {αβγδ}, in the Hebrew, jehovah Adonêun, but for governor, Adonai is the Word, and it comes of the Hebrew Word EDEN, the Foot or base of as Pillar, wherewith any thing is sustained. Adonai is one of the Lords ten Names; and the Masorites, the Hebrew 
Critici Ebraeorum Massoritae. Drus. Tetragam. Epist. Dodic.& cap. 14.  critics hold, that the Word Adonai is found in the Scripture, an Hundred and four and Thirty times. It is worth the noting, that in our last Translation, though it be translated Lord, yet is it not Printed in capital Letters as 
Vid. Expos. in Ps. 3.1. p. 64.  LORD commonly there is, and in the very selfsame Verse, but thus we there red, O LORD our Lord, how excellent is thy Name! where LORD in capital Letters, shows that the Hebrew is that Name of four Letters, and Lord in the second place in less Characters, shows that the Hebrew Word is Adonaei.  
Secondly, for the Word affixed here, and the pronoun[ Our] O LORD our governor, it may put us in mind of our Community that we ought to haue with one another. I mean not an anabaptistical Community, to haue all things Common, nor yet such a Timon-like Propriety, as to esteem of nothing but what's our own. God 
Epistola aliquot Eruditorum. p. N. 2.  saith sir Thomas Moore, well provided, when he instituted at the first all things Common, our saviour Christ provided well to, when he endeavoured to withdraw mortal Men from the Private, to the public. He well knew the corrupt Nature of Mortality, that is could not be enamoured of that which was private, but to the damage, and loss of that which was public It is true I haue observed 
Expos. on Ps. 3.7. p. 76.  before, that in some Caeses, as the Prophet, so we also by his example, may every of us say, MY GOD in Particular, but now that the subject of Speech is vpon Matter of government, it becometh each in Particular, to speak thus in Common.  
Thirdly, concerning the Name of GOD, it is taken here in this place, or for the Honour, renown, and Glory, or for the virtue, and Power of GOD, for by these is GOD known, as Men are by their Names. In Iewry is GOD known 
Ps. 76.1.  saith david, his Name is great in Israel; but what is Iewry, or what is Israel to all the World besides? And therefore the Apostle S. Paul, speaking of the Gentiles, The Wrath of God 
Rom. 1.18.  saith he, is revealed from heaven, against all Ungodlinesse, and unrighteousness of Men; who hold the Truth in unrighteousness. Because that which may be known of God, is manifest in them, for God hath shewed it unto them. For the invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his eternal Power and Godhead, so that they are without excuse: because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their Imaginations, and their foolish Heart was darkened.  
Fourthly, concerning the Excellency here of his Honour, renown, Glory, virtue, and Power, it were an endless piece of work to describe each particular, for seeing they are all of them infinite, where should we begin to speak? wh●re should we end? The best discourse can be made hereof, is to admire here with our Prophet, and to say as here is said, O Lord our governor, how excellent is thy Name! Admiratio est interdum ignotâ causâ, interdum, cognitâ. We sometimes admire the things whose Causes are unknown, 
Scalig. de subtle. Exerc. 312.  saith Scaliger, sometimes the things whose Causes are known well enough. And surely all things being, come within this compass, that either known they are, or not known. And howsoever the Poet say, 

Horat. Epist. l. 4. ep. 6. ad Numicium.  nile admirari, prope res est vna Numici  
Solaque quà possunt facere,& servare beatum;  and 
Tull. Tusc. quaest. l. 5.  Tully accordingly, Sapientis est proprium, nihil cum acciderit admirari, vt inopinatum ac nouum accidisse videatur: It is the Property of a wise Man, to admire at nothing that happeneth, as strange, and unexpected: yet in these Cases it is not so, our saviour himself did wonder, as 
Mat. 8.10.  S. matthew, and 
luke. 7.9.  S. Luke do both relate of him. For hearing the Centurian, He marveled, saith S. matthew, and said to them that followed, verily I say unto you, I, haue not found so great Faith, no not in Israel. Whereupon 
Aug. de Gen cant. Manich. l. 1. c. 8.  S. Austen. Whereas our Lord did marvel, he signified to us, that we might marvel to, who haue occasion so to be moved. And therefore all such Motions of his, they are not the signs of a troubled Mind, but of a Master that thereby instructs vs.  
Fiftly, and lastly, where our Prophet here saith, That he hath set his Glory above the Heauens; the meaning is, that he is Infinite both in majesty, and Glory. Behold 
1. King. 8.27.  saith Solomon, the heaven, and heaven of Heauens cannot contain thee: how much less this House that I haue builded.  
Vers. 2. Out of the mouths of very Babes, and Sucklings hast thou ordained Strength, because of thine Enemies, that thou mightst still the Enemy, and the avenger.] As if the Prophet had here said, that God should commend his Providence to us, he needs not the 
Calv. in 〈◇〉 Ps.  Eloquence of rhetoricians to that purpose, no he needeth not so much as words Articulate, and Significant, he hath Sufficient Testimony from the very Tongues of Babes, and Sucklings, that can do nothing but Pule, and Cry. For whence is it that no sooner they issue out from their Mothers Womb, and haue Food ready at hand, but that by a kind of Miracle, God eftsoons turneth blood into milk? Whence comes their present Inclination of sucking the same, and ability to draw it forth, but that God by a secret Instinct, prepareth their Tongues to that purpose? Whence comes it, that in so few Dayes they wax so Great, that then they grow more, then after that in some Yeeres? No doubt but in these Particulars, God hath a special Finger, and therefore no marvel though Infants may well bee said to sound forth Gods Praises. And not onely so, but Vt destruas Inimicum,& Vltorem, to still the Enemy, and the Avenger to, even to put him to perpetual Silence, in so much, that he should not haue a word to say. And of this one parcel of Scripture hath much use been made by way of Application in the Church of God.  
First by our saviour. Our saviour when herod to jerusalem, and the chief Priests, and Scribes saw the wonderful things that he did, and the Children crying in the Temple Hosanna to the son of David, and sore displeased thereat, said unto him, Hearest thou what these say? Yes 
Mat. 21.16.  saith our saviour, haue ye never red, Out of the Mouth of Babes, and Sucklings thou hast perfected Praise? Arguing as 
Calvin. in hunc Ps.  Calvin observeth, à Maiori, ad Minus, from the Greater, to the less. Namely, that it was no Incongruity, if God who made very Babes, and Sucklings, by the Testimony of one of their own Prophets, the Publishers of his Praises, caused those that were Elder, perhaps seven yeeres old, or thereabouts, yet but Children in respect, to sound forth like Praises.  
Secondly, by the People of the City of 
Sulpitius in vita. Martini. c. 7.  towers in France. The Story is this. About the year of our Sa-Christ 370. The People of the City of towers, vpon the Vacation of the bishopric, were desirous to haue S. Martin to be their Bishop, Vna omnium Voluntas, eadem Vota, &c. Yet some Few, and some of the Bishops to, which were called thither, to constitute some One, or Other, were earnestly against it, saying that he was but a Man contemptible, unworthy of a bishopric, a homely Man to see to, both in his apparel, and in trimming himself. The more they spake against him, the People liked him the more, but who so much against him, as one Defensor by Name, but he was paid for it with a witness. And thus it fell out. instead of the Words aboue-mentioned, Ut destruas Inimicum,& Vltorem, it was in their Translation that they used in those Dayes, Vt Destruas Inimicum,& Defensorem. Now it so fell out, that whereas by chance the Reader, whose Office was to red that Day, was shut out by means of the Throng; and the Ministers were troubled, looking about for him that was not there, One of the Company took the Psalter, and red that Verse that came next to hand. The Verse of the psalm was this, Ex Ore Infantium,& Lactentium perfecists Laudem, propter Inimicos tuos, vt destruas Inimicum& Defensorem. Now as soon as that Verse was red, the People made a Shout, as if S. Martin had been meant in the Former Part, and the Prophet David in the Latter, had directly aimed at his Enemy Defensor, whereupon the contrary Part was clean confounded.  
Thirdly, there is in 
ruffian. Hist. Eccles l. 1. c. 3. Book of Hom. Part. 1. for Whit-Sunday.  Ruffinus a memorable Story, how the Words of this Verse were fulfilled after a sort, though they are not applied there. The Story was this. When Constantine the Emperour had caused the clergy to come together about Arrius his Opinion, there came unto the Assembly, Philosophers, and logicians, that were exquisite in their Faculty, and had great Conceits of themselves. Among the rest, One there was that was famous in logic, and every Day he disputed with our Bishops that were well seen in logic to. Many very Learned, came to here and see these Conflicts. Nor could the Philosopher be put to Silence; nay he had such Skill, that when he was thought most of all to bee caught and taken, like a slippery Snake he would slide away from them. But that God might show that his kingdom is not in 
1. Cor. 4.20.  Word, but in Power, there was among the Bishops One of the Confessors by, a Man most simplo, and knowing nothing else but 
1. Cor. 2.2.  IESVS CHRIST, and him crucified. Who when he saw the Philosopher insulting vpon our Men, and boasting himself vpon the Skill he had in Reasoning; desires of all that were by, to yield him room, that he a little might talk with that Philosopher. Our Men that knew the Simplicity of the Man, and his unskilfulness in that kind, began to fear, and withall blushy, least that holy Simplicity of his, should happily be exposed to the scorns of those crafty Companions. The old Man persisted in his Purpose, and thus began, O Philosopher saith he, in the Name of IESVS CHRIST hear thou those things which are true. God that made the heaven and Earth, and gave Man a Spirit, whom he framed of the Dust of the Earth is one: he hath by the virtue of his Word, created all things, both Visible, and Invisible, and strengthened them by the Sanctification of his Spirit. This Word and wisdom, whom we call the son, taking pity vpon human Errors, is born of a Virgin, and by the Passion of his Death, hath delivered us from everlasting Death, and by his Resurrection, hath given us everlasting Life. Whom we look for, to come to be the judge of all we do. O Philosopher, believest thou this? Whereupon he, as if he had never learnt the Art of Contradiction, was so amazed by virtue of the Words that were spoken, that being mute to all that was alleged, onely this he was able to answer, that it seemed so to himself indeed, and that there was no other Truth then what was delivered by that Party. Whereupon the old Man, Why then, if thou believest saith he, these things to bee true, arise, and follow me to the Church, and take thou baptism, the seal of this Faith. Hereupon the Philosopher turning to his Disciples, or to those that there were present, and came to hear, O you Learned Men, saith he, harken unto me. While this Matter in hand was performed by Words. I also opposed Words unto Words, and those things which were spoken, able I was to confute them by the Art of Speaking, but now that instead of Words, Power is proceeded from the Mouth of him that speaketh, neither can Words resist that Power, neither can Man withstand GOD. And therefore if any of you here present, can beleeue these things that haue been spoken, as I myself do beleeue them, let him beleeue in CHRIST, and follow this old Man, in whom GOD hath thus spoken. And so at length the Philosopher being made a Christian, was glad that he was so vanquished.  
I shall not need here to relate those Legendary Tales of S. Nicholas, when he was an Infant, how as soon as he was born, he began to serve God: for he would not take the breast to suck, 
The lives of Saints in Spanish by Alfonso Villegas, and translated by W. and E. K. B. Part. 2. Decemb. 6. Printed at douai, 1615.  they say, but one time onely in a Day; especially twice a-Weeke, to wit, on the Wednesday, and the friday: and how he observed this Fast all the Dayes of his Life. Of S. Romuald, who as soon as he was born 
Nova Legend. Angl. in Vita Rumwoldi. See My LORD of CANT. Answer to Hill. Reason 6. p. 249.  spake Divinity, and forthwith being baptized, did preach high Points of Doctrine, and lived in all but three Dayes. Or of the Child of nine 
Dr Poynets Defence of Priests Marriages. p. 200.  Dayes old, christened by B. Aldelme, and answering to certain Questions, and clearing Pope Sergius of a shrewd Crime that was laid to his Charge. All that I will say to these, and to such like Stories as these, is that of job, 
job. 13.7.  Will you speak wickedly for God? and talk deceitfully for him? Truth indeed may spare such proctors.  
Verse 3. For I will consider the Heauens, even the Works of thy Fingers, the moon, and the stars which thou hast ordained.] There are specified in holy 
Zanch. de Oper. l. 1. c 4.  Scripture, three kindes of Heauens. The First is that whole Space that reacheth from the Earth, to the moon, where the Meteors are engendered, or to speak more plainly, the air next unto us, where the Birds use to fly, and from whence the rain doth shower down vpon vs. Thus the windows of heaven were opened, as we red in the book of 
Gen. 7.11.  Genesis: of heaven, that is, of the air, for so heaven is taken in diverse Places of the 
Mat. 8.20.13.32. Marc. 4.4. luke. 8.5.  New Testament. The Second kind of heaven is all those heavenly, and movable Orbs, that is, all that Space that those visible Heauens, and Orbs do contain, and herein the sun, the moon, and the stars, are all of them comprehended, whereof we may read in 
Deut. 17.3.  Deuteronomy, and in many other Places of Scripture besides, and with these Zanchius comprehendeth the Ninth Sphere also, howsoever it bee invisible to the Eye. The Third heaven, which is of a far other kind, then are the other Two, is that peculiar Place where GOD himself is said to inhabit, and into which as we red, our Saviour CHRIST did ascend, and wherein our 
joh. 17.24.  selves also, as many as shall be found faithful, shall be hereafter with our saviour. And to these Three the Apostle S. Paul did seem to allude, when speaking of himself, he said, that he was caught up into the 
2 Cor. 12.2.  Third heaven. No doubt but the Prophet here means them all Three, especially the Second, for that the same of all the Rest, was onely visible to the Eye. That he calls them here, the works of the Fingers of God; and in an other place, the 
Ps. 102.25.  Work of his Hands; and the Prophet Esay to the selfsame purpose, 
Esay 48.13.  Mine Hand hath laid the Foundation of the Earth, and my Right Hand hath spanned the Heauens; it is, for that they are of such Excellency, as if they had been his handiwork indeed, which yet were made by his Word onely, as 
Gen. 1.6.  Moses, and 
joh. 1.3.  S. John do declare. Excellent is that Passage which that great 
sir Fraencis Bacon of the Advancement of Learning. l. 1. p. 27. b.  Advancer of Learning hath, and suitable hereunto: It is to be observed, that for any thing which appeareth in the History of the Creation, the confused mass, and Matter of heaven and Earth, was made in a Moment, and the Order, and Disposition of that Chaos or mass, was the work of six Dayes, such a Note of difference it pleased GOD to put vpon the works of Power, and the works of wisdom: wherewith concurreth, that in the Former, it is not set down that GOD said Let there be heaven and Earth, as it is set down of the works following, but actually that GOD made heaven and Earth: the One carrying the style of a MANVFACTION, and the Other of a LAW, DECREE, or council.  
From the Heauens in general, our Prophet cometh in Particular to the moon, and Stars, which why they were ordained at the first, Moses declareth in many Words, Let there be Light 
Gen. 1.14.  saith Moses, in the Firmament of the heaven, to divide the Day from the Night: and let them bee for signs, and for Seasons, and for Dayes, and Yeeres, And let them be for Lights in the Firmament of the heaven, to give Light vpon the Earth. And God made two great Lights, the greater Light to rule the Day, and the lesser Light to rule the Night: he made the stars also. And God set them in the Firmament of the heaven to give Light vpon the Earth, and to rule over the Day, and over the Night, and to divide the Light from the darkness. Otherwise as 
Plin Nat. Hist. l. 2. c. 107.  Pliny noteth, it exceedeth all Miracles, that any one Day should pass, and all the World not to be see on a light consuming Fire.  
But how comes it that in this place there is no mention of the sun, who is the chief of all the rest? For as Light is the queen of heaven, as 
Aug. Confess. l. 10. c. 34.  speaks S. Austen, so who is the King to that queen, but that glorious Planet in heaven; that heavenly 
Ps. 19.5.  bridegroom, who so much rejoiceth every Day to run his Course? 
Chrys. in hunc Ps.  S. Chrysostome is of Opinion, that in specifying the moon, and stars, he intimates the sun to. And because that Some saith he, exempt the Night from being the workmanship of God, the Prophet here sheweth them their own Error, in making mention of the moon, declaring in these Words, that God was the workman thereof. Whereunto is correspondent that of the Prophet 
Esay 45.7.  Esay, I form the Light, and create darkness. I make Peace, and create evil: I the Lord do all these things. But as the moon is here mentioned, and the sun not spoken of, so elsewhere the sun is mentioned, and the moon not spoken of at all, as in the 
Ps. 19.5.  psalm before alleged: In them hath he set a Tabernacle for the sun, which cometh forth as a bridegroom out of his Chamber, and rejoiceth as a giant to run his Course. 
Greg. in Ezech. Hom. 13.  S. Gregory thinks that the Prophets omitting the sun in this psalm, cannot be excused but by an Allegory. I should think that this psalm was made in the Night time, when the sun being gone from that Horizon, the moon was in her brightness all the Night long, as sometimes She appears to us when She is in the Full.  
Vers. 4. What is Man that thou art mindful of him? and the son of Man that thou visitest him?] Man, 
Calvin. Instit. l. 1. c. 1.§. 3.  saith Calvin, is never sufficiently touched, and inwardly moved with Knowledge of his own baseness, until he haue compared himself to the majesty of God. And how in that case they are at their Wits end, we haue often Examples, saith he, both in the book of 
judge. 13.22. Esay 6.5. Ezec. 2.1  Iudges, and in the Prophets, so that this was a common Saying among the People of God, We shall surely die, because wee haue seen God. With like Astonishment is the Prophet David here strucken, and as here, so elsewhere, Lord 
Ps. 144.3.  saith he, what is Man that thou so respectest him, or the son of Man that thou so regardest him? And job to like purpose, What is Man 
job. 7.17.  saith he, that thou shouldst magnify him, and that thou shouldst set thine Heart vpon him? and that thou shouldst visit him every Morning, and try him every Moment. So that holy Men here speak as Mephibasheth 
2. Sam. 9.8.  spake to david, What is thy Seruant, that thou shouldst look vpon such a dead Dog as I am. Indeed, consider we Man as he comes into the World, and the great ado there is about him, in the bringing of him up; and when once he is brought up, the many by-ways that he takes: and well may we say as here it is, What is Man? and the son of Man? Pliny saw somewhat in Mans miseries, when he 
Plin. Nat. Hist. l. 7. Prooe●.  spake as he did, namely of all other living Creatures, how Nature hath brought him forth altogether Naked; and afterwards when he is clothed, how she hath clothed him yet with the Bounty, and Riches of Others; how when he is born, he is immediately fast bound, having no part or Member at liberty, a point not practised on the young whelps of the wildest Beast that is; how among all other Creatures, there is not one, but by a secret instinct of Nature, knoweth his own Good, and whereto he is made able: some make use of the swiftness of their feet, Some of their Wings, some of their fins, and so forth; Man only knoweth nothing, unless he be taught, he can neither speak, nor go, nor eat otherwise then he is trained to it; in a Word, how naturally he is apt and good at nothing, but to pule, and cry: but how much deeper should wee look, then Pliny did into the Depth of his Misery, should we consider, which Pliny did not, neither indeed could he, the great and abundant MERCY of God, in bestowing vpon him such Dignities, as here are specified by the Prophet, amid those and greater Miseries, as First that the Lord is mindful of him: Secondly, that he Visiteth him, Memores quasi absentis, visitas prasentem. Thou art mindful 
Aug. in Ps. 35.  saith S. Austen, as of one that is Absent, thou visitest him as Present: Thirdly, that he Crowneth him with Glory, and Worship: Fourthly, that he gives him Dominion over the works of his Hands, and puts all things in subiection under his feet, as is specified in these Particulars, sheep, Oxen, Beasts, Fowles, and Fishes. Nor all this in regard of Princes onely, and the high Potentates of the World, but as 
Lem. Exhort. ad Vit. Opt. Instit. c. 3.  Lemnius well noteth, Universitatis Praefecturam ac Principatum attribuit, etiam infimo cuique Cardoni ac Plebeio, qui non minus fruitur Creatoris Munificentia, totiusque Mundi Amoenitate spectabili cum primis ac visenda, quàm Regum quivis Copijs, Opibusque affluens: He bestoweth the government, and Principality of all these worldly Things, even vpon every mean COELER, and basest Artisan, who no less enjoys this Munificence of the Creator, and Pleasure of the World, then the most wealthiest King, and Potentate.  
But what hath Man only? haue not Women also these prerogatives? Yes doubtless, Women also, and they aswell as Men. And therfore consider they with themselves what cause they haue to be ashamed of their Sex, as many of them of late show themselves to be. Insomuch that it seems, displeased with their Maker, for not making them Men, maugre God, and Nature, they endeavour to transform themselves into the Habits of Men. Videlicet into their Belt, scarf, Hat, Points, 
Ferrum est quod amant. juvenal. Sat. 6.  Steele-lettoes, Cut-Haire, Doublet, Horsemans-Coat, and as it is said, Boots to. resolved they are, it seems, to bestow themselves on satan, and to yield him somewhat to boot. The Prophet 
Esay 3.18.  Esay hath said enough: so hath the Apostle 
1. Pet. 3.3.  S. Peter: if neither prevail with them, Law, nor Gospel, let them beware God himself takes not the Matter into his own Hands; 
Heb. 10.31.  It is a fearful thing to fall into the Hands of the living God. But to return unto my purpose.  
First as touching mindfulness, to speak properly in very dead no mindfulness, nor forgetfulness can be said to be with God, forasmuch as with him all things are present, both which haue been from all Eternity, which now are at this instant, and which shall be ever hereafter unto the Ends of the World. So that as his Substance is Immutable, right so is his Knowledge to, seeing with him, as 
Iam. 1.17.  speaks S. james, is no Variablenes, neither Shadow of Turning. whensoever then in Holy Scripture God is said to Forget, as also to be mindful, it is spoken figuratively, according to the manner of Men, who Forget, or Remember thereafter as they help, or deny their help unto the Needy. Thus Pharaoes Butler 
Gen. 40.23.  forgot his old friend joseph: and Many no sooner up the Ladder of Preferment, but they begin to want in this kind that which Pharaoes Butler had not, I mean a good Memory. Thus is it said to be with the Lord. 
Aug. in Evang. joan. Tract. 7. Almae Nutricis blanda atque infracta Loquela. Lucr. l. 5. v. 222  For thus the Scriptures like Nurses, speak unto us in our own Language. When the Lord helps us not, he is said to Forget us, when he helps us, he is said to Remember, like as he remembered 
Gen. 8.1.  Noah in the ark. Why, but will some say, if this be all, God remembreth even Beasts to, as he did every Beast, and all the cattle that was with Noah. And again, 
Ps. 145.15. Ps. 147.9.  The Eyes of all wait vpon him, he gives them their Meat in due Season, he openeth his Hand, and filleth all things living with Plenteousnes. True, he is mindful of Beasts indeed, but it is for our sakes that he is so mindful of them. For in respect of themselves, Doth God take care for Oxen? 
1. Cor. 9.9.  saith the Apostle, Or saith he it altogether for our sakes? and the Answer there is, that for our sakes he saith it indeed.  
Secondly, concerning Visiting, To visit in holy Scripture is taken two manner of ways, either in Iudgment, or in Mercy. In Iudgment as elsewhere, 
Ps. 89.32.  If his Children forsake my Law, and walk not in my Iudgments. If they break my Statutes, and keep not my Commandements, I will visit their Offences with the Rod, and their Sin with Scourges. And again, 
Ps. 59.5.  Stand up, O Lord God of hosts, thou God of Israel, to visit all the Heathen, and be not merciful unto them that offend of malicious wickedness: but in this place, as also in some others it is taken in the way of Mercy, according to that of Zacharias the Father of S. John Baptist, 
luke. 1.68.  Blessed be the Lord God of Israel, for he hath visited and redeemed his People. So the Lord is said to visit Sarah, in the 
Gen. 21.1.  book of Genesis, in that he did to Sarah, as he had spoken, concerning Isaac her son, born and bread in her old Age.  
Vers. 5. Thou madest him lower then the Angels, to crown him with Glory,& Worship.] Two Dignities of Man wee haue heard already, this is the Third, namely, that he is crwoned with Glory, and Worship; which two words Glory, and Worship, though briefly thus spoken, yet contain no doubt, much matter, and substance in them. I doubt not, 
Calv. in hunc Ps.  saith Calvin, but in these words he commends those excellent Graces, which show that Men are made to the Image of God, and created to the hope of the blessed and everlasting Life to come. For in that they are endued with Reason, whereby they may discern between Good and evil; in that the Seed of Religion is sowed in them, in that there is mutual Society between them, tied together with certain Sacred Bonds; in that the Respect of Honesty, and shamefastness, and government of laws is of esteem amongst them; all these are of a very excellent and heavenly wisdom. And therefore david in this place, worthily crieth out, that mankind is crwoned with Glory, and Worship. But what is that he here saith, 
Ita est: Charissim●s nos habuerunt Dij Immortales, habentque Et qui ma●●●● tribui bon●s potuit, ab ipsis proxim●s collocaverunt. Senec. de Benef. l. 2. c. 29.  Thou madest him lower then the Angels?  
Man in the former Respects, coming so near to the Deity itself, 
C●●i●b. in 2. de Coel. c. 1 q●. ● art. 2. p. 184.  they endeavoured to s●gnifie his Excellency, who called him the tie of all things Visible, and Invisible, or the Horizon of things material, and immaterial, forasmuch as he obtained a middle kind of Nature, that is, a Nature above all things that were material, though inferior to such as were immaterial. Now of this sort are the Angels. Angels, 
Hooker Eccles. Pol. l: 1.§. 4  saith Reverend Hooker, are Spirits immaterial, and intellectual, the glorious Inhabitants of those sacred places, where nothing but Light, and blessed Immortality, no shadow of matter for tears, Discontentments, griefs, and uncomfortable Passions to work vpon but all Ioy, Tranquillity, and Peace, even for ever and ever doth dwell. Such observants of that Law, which the HIGHEST, whom they adore, love, and imitate hath imposed vpon them, that our Saviour himself being to set down the perfect Idea of that which we are to pray, and wish for on Earth, did not teach to pray or wish for more then 
Mat. 6.10.  only that here it might be with us, as with them it is in heaven. And again a little after: Of Angels we are not to consider only what they are, and do in regard of their own being, but that also which concerneth them, as they are linked into a kind of Corporation amongst themselves, and of Society and Fellowship with Men. Consider Angels each of them severally in himself, and their Law is that which the Prophet David mentioneth, 
Ps. 148.2.  All ye his Angels praise him. Consider the Angels of God associated and their Law is that which disposeth them as an 
luke. 2.13. Mat. 26 53. Ps. 148.2.  Army, one in order and degree above an other. Consider finally the Angels, as having with us that Communion, which the Apostle to the 
Heb. 12.22. Rev. 22.9.  Hebrewes noteth, and in regard whereof, Angels haue not disdained to profess themselves our Fellow Seruants; from hence there springeth up a third Law, which bindeth them to works of ministerial employment. every of which their several Functions, are by them performed with Ioy. And these are the ANGELLS, to whom but a little, God hath made us here inferior, who hereafter shall be as they are, according to the saying of our Saviour, 
Mat. 22.30.  In the Resurrection they neither mary, nor are given in Marriage, but are at the Angels of God in heaven. 
Hooker ubi supra. Ps. 91.11. luke. 15.7. Heb. 1.14. Act. 10.3. Dan. 9 23. Mat. 18.10. Dan. 4.10.  Desire to resemble God in goodness maketh them vnweariable, and even unsatiable in their longing to do by all means al manner Good unto all the Creatures of God, but especially unto the Children of Men, in the Countenance of whose Nature, looking downward they behold themselves 〈◇〉 themselves, even at upward in God; beneath whom themselves are, they see that Character which is no where but to themselves and us resembled. Howbeit here we must haue an Eye to an other understanding to, which the Apostle to the Hebrewes commendeth to us, in that he interpreteth this Passage, of our Saviour IESVS CHRIST. But of that more anon. Concerning the fault that Fa●er found with this Translation, that he should be lower then the Angels, and how he insulteth vpon the Vulgar, and vpon Erasmus thereupon, I refer him to 
Erasm. Annot. in Novum Test. in Epist. ad Heb. c. 2.  Erasmus, who hath the leisure to see that whole process.  
Vers. 6. Thou madest him to haue dominion of the work of thy hands: and thou hast put all things in subiection under his Feet.] The fourth Dignity I spake of, that belongs to Man, Dominion over all things that are in the World. No doubt but the Prophet in this place, hath Relation to those words that were 
Gen. 1.28.  spoken by the Lord to Adam in the Beginning of the World, and 
Gen. 9.2.  renewed unto Noah, after the Drowning of the same, and recovery thereof. I, but wherein, will some say, doth this Dominion consist? It consisteth even in this, that Man hath the use of all Creatures, or for his Profit, or for his Pleasure. He may first kill and eat them, accordingly as was 
Act. 10.13.  said to Peter, Rise Peter, kill, and eat; Secondly, he may be 
job. 31.19.  clothed with them; Thirdly, he may use them for his Pleasure, as Apes, and Peacocks; for such also had King 
1. King. 10 12 2. Chro. 9.21  Solomon, as wee red in the First of Kings, and in the Second book of Chronicles.  
If so be a Question be here moved, concerning venomous and savage 
Zanch. de Oper. Part. 3. l. 1. c. 1.  Beasts, what use there is of them, seeing they are so far from acknowledging this Power in Man, that they are ready rather to fly in his Face, and to rend and tear him, nay sometimes to devour him: the Answer is, that at the first, when this Authority was given to Man, they neither did, nor durst do so, nay they were all of them brought to Man, and in acknowledgement of their Obedience to him, they were to haue their Names from him, insomuch, that whatsoever 
Gen. 2.19.  Adam called every living Creature, that was the Name thereof. Howbeit afterwards when Man did fall from God, then fell these Beasts also from the sovereignty of Man, to revenge, as it were, Gods quarrel; that seeing he rebelled against God, they would also rebel against him. Mirari noli, si ea quae deseruit superiorem, poenas patitur per inferiorem. marvel not, 
Aug. de Verb. Apost. Ser. 12. Vid. Theodoret. Graecor. affect. curat. Ser. 4.  saith S. Austen, if so bee that Creature [ Man] who forsook his superior, is punished by his inferior. Thus neither Horse, nor Dog, nor ox, nor sheep, nor any other living thing, 
B. PILKING. on Aggey. p. M. 8. a.  saith a Reverend Prelate, is tame at the first to obey us, but it must haue many stripes, or ever it will bee brought to any good order to serve vs. And many Beasts, as Lions, bears, wolves, be so wild, that they will not serve Man at all, but still remain his continual Enemies, ready to devour him. So that the use of these is now in respect of God, chiefly forasmuch as God by them doth chastise the Disobedient, when by reason of our sins, he armeth these Seruants of ours against vs. Thus were 
Ezech 5.17. 1. King. 17.25  Lions sent among the Samaritans, because they feared not the Lord, and 
2. King. 2.24.  bears among Two and Forty Children, for that they reverenced not his Prophet. But to return unto my purpose.  
Though the Prophet( as I said) haue here Relation to the Words that were spoken to Adam, as also to Noah, yet in these his general Words, I make no doubt but he aimeth at the heaven above, as also at the stars. For as his Incomprehensible majesty filleth all things, so hath he given the use both of heaven, and Earth, and of the air, and of the Water, and of all the Creatures in them unto Man. And surely for these heavenly Lights, that is a pregnant Place in 
Deut. 4.19.  Deuteronomy, where it is said, the Lord hath divided, that is, imparted them unto all Nations under heaven.  
Verse. 7. All sheep and Oxen: yea and the Beasts of the Field.] having spoken so generally in the Verse before, of all things in subjection under the Feet of Man, he maketh instance in three Particulars, the Beasts of the Field; the Fowles of the air; and the Fishes of the Sea. Of the Fowles of the air, and Fishes of the Sea, in the next Verse; Of the Beasts of the Field in this. And here speaking of the Beasts of the Field, he instanceth in sheep and Oxen, the mildest of all the rest, and most profitable unto Man. Whereby the way let me remember a good Meditation of S. Chrysostome, who speaking of savage Beasts. It is a great gain unto us, 
Chrys. in hunc Ps.  saith he, that they are not subdued to us as other Beasts are. For how little would it avail us of so be we had brought LIONS under our power? What great Profit should we reap if so bee wee could tame LIBBARDS? Surely it were to no purpose, but to make us more proud and Arrogant. And therefore the Divine Providence hath suffered these to be exempted from our power: but those which are profitable for us, those he hath made tame, as the ox to plow, the SHEEP to cloath the nakedness of our Bodies, other labouring BEASTS to carry those things that are to be carried in or out, FOWLE,& FISH, whereby our Table may bee the better furnished. And yet as 
Iam. 3.7.  S. james noteth, Every kind of Beasts, and of birds,& of Serpents, and things in the Sea, is tamed, and hath been tamed of mankind, but the TONGVE can no Man tame, it is an unruly evil, full of deadly poison. But to return where I left.  
First, concerning sheep, they are, 
Plin. Nat. Hist. l. 8. c. 47.  saith Pliny in great request, both in regard that they serve as Sacrifices to pacify the Gods, and also by reason their Fleece yeeldeth so profitable an use. For even as Men, saith he, are beholden to the Boeufe for their principal Food and Nourishment, which they labour for, so they must aclowledge that they haue their clothing and coverture of their Bodies from the poor sheep. As touching Sacrifices, though the Gentiles had great use of them, as also the Iewes, yet we Christians haue none at all, and yet I know not how, the use of them is such with some Christians that as 
sir Th. Moore Vtop. l. 1.  sir Th. Moore observeth very wittily, They that were w●nt to be so meek and Tame, and so small Eaters, now bee become so great Devourers and so Wild, that they eat up and swallow down the very MEN themselves. They Consume, Destroy, and devour whole FIELDS, houses, and CITIES Meaning a● he there speaketh in the person of another, that Noblemen and Gentlemen, yea& certain Abbots not contenting themselves with the yearly Revenues and Profits that were wont to grow to their Forefathers and Predecessors of their Lands, nor being content that they live in rest and pleasure nothing profiting, yea much noying the weal-public: left no ground for Tillage; they enclosed all in Pastures; they threw down Houses; they plucked down towns,& left nothing standing, but only the church to bee made a SHEEPEHOVSE.  
Secondly, concerning OXEN they are so profitable to Man, that a certain Roman, as 
Plin Nat. Hist. l. 8. c 45.  Pliny reports, was judicially indited, Accused, and Condemned by the People of Rome, for that( to satisfy the mind of a Wanton Minion and Catamite of his, who said he had not eaten any Tripes all the while he was in the Country) he killed an ox, although he was his own: yea and for this fact was Banished as if he had slain his Grangler and bailiff of his Husbandry. These also served the Heathen and the Iewes for Sacrifices, and though to us Christians they are needles in that respect, yet are they so necessary otherwise, as that in many respects, we cannot be without them.  
Verse. 8. The Fowles of the air, and the Fishes of the Sea, and whatsoever walketh through the paths of the Seas.] When these living Creatures here mentioned, and in the next Verse before were first created, this was the order of them. First, the Fish; Secondly, the Fowle; Thirdly, the Beasts of the Earth, for so we red in the 
Gen. 1.21.  book of Genesis. Here, and in the Verse before, the order is inverted, the last first; and the first, last. Beasts in the first place with their kindes, sheep and Oxen; Fowles in the second; and Fishes in the third. But howsoever the order is inverted, the meaning is all one, both in this place and in that, namely that all Creatures of what kind soever( which are all comprehended under these) are put in subiection unto Man. Pecora voluptatis, V●lucres Superbiae, Pisces Curiositatis. By Beasts, 
Aug. in hunc Ps.  saith S. Austen, may Pleasure; by Birds, Pride; by Fishes, Curiosity, bee meant, alluding to that of S. John, The Lust of the Flesh, 
1. joh. 2.16.  the Lust of the Eyes,& the Pride of Life. Howbeit I had rather go more literally with 
Chrys. in hunc Ps.  S. Chrysostom to work, and to understand as he doth, that we haue Dominion of all these, and they are put in subiection under our Feet, in that God hath given us Art and Cunning to take them. Whether they bee the Fowles on high, or Fishes beneath in the deep, or Beasts, as it was in the former Verse. The Fowles& Fishes are thus joined here together, for that both of them had their first 
Vid. Zanch de Oper. Part, 2. l. 7. c. 3.  Creation out of the Waters, though concerning Fowles, Aristotle is of another mind, Here a Note would be remembered, and that a worthy one which Antoninus hath, both of the Verse going before, as also of this, mary I dare not commend it for Currant, but onely to our Romish catholics, and I wonder our Rhemists made here no use of it, The Note is this. The 
A●●●●● 〈◇〉 F●●●. 3. Ti●. 22. c. 5.  Man here meant is the POPE; The Beasts of the Field, Men living on Earth. The Fishes of the Sea, the souls in Purgatory; The Fowles of the air, the souls in heaven. he that would see more hereof, I refer him to 
B. I●●● Defence of the Apol. Part. 2. c. 1●Divis. 1.  B. jewel, as also to my 
Serm. on the queens 〈◇〉 p. 695.  Lord of London, and thirdly to 
P●end● Mar●. c. 3. p. 9●  D. Dunne.  
Verse. 9. O Lord our governor how excellent is thy Name in all the World.] This psalm is like a Bracelet it beginneth and endeth with one and the same link. It is like unto the year which beginneth where it endeth, and ends where it doth begi●●e.  

Virg. george. l. 2.  Atque 〈◇〉 sua p●●●stigia volvitur Auu●.  
In a word, 〈…〉 Rhet●ricall Epa●alepsis. The Prophet no doubt, had gr●●● 〈◇〉 to begin with Admirati●●, but having now consider 〈◇〉 particulars in this sort, he had greater Cause a● here and 〈◇〉 to end with Admiration. For if so be w●l● 〈…〉 in himself, we shall see him so poor 〈…〉 may well seem strange unto us, admirably strange, that God should haue any respect, or cast so much as an Eye vpon him. And therefore as Elisabeth 
luke. 1.43.  said, Whence is this to me, that the Mother of my Lord should come to me? So whence is it, may wee say in our Soleloquies unto God, that he should visit us in this sort, and haue this respect unto vs.  
But is it of Man only that this psalm doth thus speak? Nay, doubtless● 〈◇〉 of God and Man, of the promised messiah, and in that respect this psalm was a 
Christs Serm. going to Emaus. p. 104.& p. 105. Vid Ians●●. Epist. Dedicat. p. ●. 5. ●.  prophesy, and many Mysteries of our Faith contained therein, to wit, our Saviours Passion, his Resurrection, and Dominion, which he hath o●e● all Creatures, both in heaven and Earth. witness the Apostle S. Paul, which doth open this psalm unto us after the self same sort, as in his Epistle to the 
Heb. 2.8.  Hebrews, his Epistle to the 
1. Cor. 15.27  Corinthians, and his Epistle to the 
Ephes. 1.22.  Ephesians. In his Epistle to the 
Heb. 2.5.  Hebrews thus: unto the Angels hath he not put in subiection the world to come, whereof we speak, but one in a certain place testified saying, what is Man that thou art so mindful of him: or the son of Man that thou visitest him? Thou madest him a little lower then the Angels, thou ●●●●●nedst him with Glory and Honour, and didst set him over the works of thy Hands. Thou hast put all things in subiection under his Feet. For in that he put all things in subiection under him, he left nothing that is not put under him. But now we see not yet all things put under him. But wee see IESVS who was made a little lower th●● the Angel●, for the 
Domine quid est Homo, &c. Aduertant Paulum Apostolum hunc locum ad Mortis humanae intelligentiam referentem, ita vt ict●● Minorati●nem non solum natura Humanitatis assignet qui●etiam divinitatem Christi à Consortio Pass●●i●& Mortis acceptet. Fulgent. de Pass. Dom. ad Trasimund. l. 3.  suffering of Death, crwoned with Glory and Honour, that he by the Grace of God 〈…〉 Death for 〈…〉. 
●. Cor. 15. ●  Man. For it became 〈◇〉 for whom 〈◇〉 things, 〈…〉 are all things, in bringing many sons 〈…〉, to make the C●ptaine of their Sal●ation 〈◇〉 through 〈…〉 In his Epistle to the Corinthians thus; 〈…〉 things under his Feet; But when he saith all things 〈…〉 put under him, it is manifest that he is excepted, whic● 〈…〉 all things under him. And when all things shall 〈…〉 unto him, then shall the son also himself and 
Christu● 〈◇〉 q●●●tam deus est, cum illo 〈◇〉 subiectos habet in quantum SACERDOS, nobisc●● illi subiect●● est. Aug. de Trin. l. 1. c. 8.  subject unto him, that put all things under him, that God may be● 
Ephes 1.16.  all in all. In his Epistle to the Ephestans thus: 
Id est, Vt Deus in omnibus Electis omnia ea efficient quae ad solidam corum Beatitudinem per●●e●●. Piscat. in 1. Cor. 15.28.  According to the working of his mighty Power, which he wrought in Christ when he raised him from the Dead, and see him at his own Right Hand in the heavenly Places, Jurre above all principality, and Might, and Dominion, and every Name that is name, not only in this World, but also in that which 〈…〉 to come: and hath put all Things under his Feet, and 〈◇〉 him to be the Head over all Things to the Church, which is his Body, the fullness of him that styleth all in all.  
By this then may appear what special Cause the church had to appoint this psalm for One of those that are to be red vpon the ASCENTION DAY. The ASCENTION DAY puts us in mind, how when our Saviour for our behoof, had performed al those Offices that God required to be done; After he had been born of a Pure Virgin; lived and taught in the World some three and thirty Yeares; died that Ignominious Death vpon the cross; rose again the third Day; and shewed himself to his Disciples the space of Forty Daies after that; he came with them to the Mount 
Act. 1.12.  olivet( the self same Mou●t 
Mat. 26.30.  from whence not long before, he descended to his Passion) and there in the Sight of them all ascended up to heaven, where according to S. mark he 
Marc. 16. 1●.  sate on the Right-Hand of God, and in that sense is there to set to the End of the World according to that of Peter, 
Act. 3.21.  Whom the heaven must receive, until the times of Restitution of all Things which God hath spoken by the Mouth of all his Holy Prophets since the World began. And al th●●●s it is the Meaning of the Solemnising of that Feast, so is it in effect, the Argument of this psalm concerning our Saviour CHRIST. Whose Humiliation, as it was shewed in those Words, Thou madest him lower then the Angels: so his Exaltation is annexed immediately, in that he was crwoned with Glory and Worship, and hath the Dominion of the works of Gods Hands; and hath all Things in subiection under his Feet. Thus the Apostles took this psalm, and our Mother the church teaching us, thus to take it too, shee gives us those Eyes to see the Mystery in this psalm, that in greatest probability, we might otherwise haue wanted.  
bless, O Lord, this church of thine,& defend Her now in time of Prosperity, as thou hast done heretofore in time of her Adversity. If when She was, as was 
Ezech. 16.6.  jerusalem, polluted in her own blood, thou saidst unto Her, as thou didst to jerusalem, when She was in her blood, live: yea thou saidst unto Her when Shee was in her blood, live: now thou hast caused Her to multiply as the 
V. 7.  Bud of the Field, and She hath increased and waxed Great, and is come to excellent Ornaments, and hath prospered into a 
V. 1●.  kingdom: Oh deliver Her not now, unto the 
V. 27.  will of them that hate Her. Remember thy Covenant with Her in the Dayes of her 
V. 60.  Youth, and establish unto Her an everlasting Covenant. 
Ioel. 2.17.  Spare thy People O Lord, and give not thy Heritage to reproach. Why should Papists and atheists say, 
Ps. 79.10.  Where is now their God?  
To the same GOD Uncreate, Incomprehensible, eternal, and Almighty, unity in Trinity, and Trinity in unity, be all honour, PRAISE, POWER, and DOMINION now and evermore, AMEN.   

TO THE READER.  
GEntle Reader: So much white Paper now in sight, I hold it not inconvenient to take this opportunity of speaking a word or two before our parting.  
I  told thee in the Epistle before, of certain books of mine, formerly Printed, which were not published to the World, but only bestowed on certain friends. There haue been misliked therein by some, Tenets for tenants; Austen for Austin; I, for Yea; A Many for Many; and such as these. True it is tenants is the usual Word, but seeing tenants is the plural, and Church the Singular, why may I not say, The Churche's Tenets? Austin I grant, is derived more fitly from Augustinus, then Austen is, seeing Augustinus hath no E in it: but no more hath Concilium, and yet we commonly writ council. I, for Yea, howsoever a modern 
Versteg. Rest. of decayed I●… rel. p. 225.  Writer is peremptorily against, yet seeing our English 
D. Rey. Conf. edit. 1584. p. 79 391, 453, 458, 460, 520, 571.  Writers of best note so use it, I am the bolder to venture vpon it by their Example. Lastly, concerning A Many, I for my part can see no reason why I may not say A Many, as well as A Few: yet seeing it is so displeasing to some, I wish it to be amended, and not that only, but these that follow.  
In DAVIDS DESIRE to go to Church, Printed 1615 In the Epist. Dedicat. pag. A. 3. lin. 2. for necessary, read necessary. Pag. 15. lin. 3. he. Pag. 23. Marg. Ser. 30. P. 27 lin. ult. especial,  
In my dial, or twelve Houres, Printed 1614. In the Epist. Dedicat. Pag. 4. lin. 1. Vestram Academia●…. P. 44. l. 21. but contrariwise it was convenient that. P. 83. l. 29. Thus far. P. 106. l. 16. Thus far. P. 108. l. 15. admitted. P. 140. Marg. & effectum sentientes. P. 158. lin. 1. far worse. P. 159. l. 29. for ourselves. P. 161. l. 9. thirty nine. P. 172. l. 3. for Faith Faith, red only Faith. Ib. l. 8. {αβγδ}. P. 185. l. 11. cunctarum. P. 201. l. 26. into the Church. P. 202. l. 27. of. P. 208. l. 26. a passing. Ib. Marg. deal See more hereof in Mr Rogers of these Articles. P. 215. l. 9. Envy. P. 217. l. 11. City. Ib. l. 31. should. P. 203. l. 1. deal jacob. P. 235. l. 27. elsewhere.  
In my FESTIVALS, Printed 1615. In the Title page. for quomodò read quamdò. P. 64. lin. vl●. ●●eepe. P. 76. l. 17. She. P. 168. l. 2. as. P. 182. l. 1. for 〈◇〉, love. P. 218. l. penult. deal that. P. 247. l. 8. deal ha●●. P. 271. l. 7. red you. P. 278. l. 30. not to be spoken of. P. 28●. l. 10. deal we. P. 293. l. ult. read haue had.  
In my CONC. AD CLE●VM, Printed 1615. Pag. A. 2. for the Figure of 6. next after 5, re●d 8. P. 5. l. 2 ● abundè. P. 19. Marg. Instit.& Reip. deal&. P. 23. Marg for Reip. read Rep.  
Lastly in this my DESCANT, Printed 1620. Pag. 〈◇〉 Marg. for Ambros. red Arnob. P. 14. Marg. for Hieron ● ad Lect. Hieron. ad Laet. P. 23. Marg. deal 4. P. 56. M●r● 〈◇〉. P. 51. l. 25. parcel. P. 63. l. 6. remaines 〈◇〉 l. 6. by the Head, put in the margin over against it which might be by the chapps, as Richard the son of the conqueror was. D. Hayward his lives of the three Normans, 〈◇〉 K. William the First. p. 127. P. 88. l. 9, By a Day of Hearing I understand a Day of Speeding. P. 134. Marg. Virg. l. 〈◇〉 P. 161. l. 3. as it is likely. In a Word, where latin Verses are vnversified, or not versified at all in English, imagine at those times I was in my dumpts, ●nd thou knowest who 
Ovid. Trist. l. 1. Eleg. 1.  saith, 
Carmina proveniunt Animo deducta sereno, &c.  
Me mere, me Venti, me fera iact 〈◇〉.  but, 
Nemo laditur nisi à semetipso. Chrys. Edit. Basil. Lat. Tom. 5 p. 750. SAVIL. Graec. Tom. 7. p. 36.  {αβγδ}. And thus like the 
Conrad. G●sner. de Quadruped p. 1084.  Fox in the Fable, as he his 〈◇〉 to his Head, and then to ● was of Straw, and then to the Water, so now having brought my Faults to an Head, what remaineth but in parting, we drench them altogether at once, committing them to the Mercy of that merciless Element, whereat none but Momus, will put Finger in the Eye.  
FINIS.