A DISCOURSE Presented to those who seek the Reformation of the CHURCH of ENGLAND: WHEREIN IS showed THAT THE new CHURCH Discipline is Dangerous both to Religion, and also to the whole state.  
TOGETHER with the OPINIONS of Certain Reverend and Learned Divines, Concerning the Fundamental Points of the true Protestant Religion.  
WITH A short exposition upon some of DAVID'S Psalms, pertinent to these times of SEDITION.  
Printed for W W. and I B. 1642.   

A DISCOURSE to them who seek the Reformation (as they term it) of the CHURCH of ENGLAND.  
BRETHREN,  
THe wisdom of governor's you must not blame, in that they, forecasting the manifold, strange, and dangerous Innovations, which are more than likely to follow, if your Discipline should take place, have for that cause thought it hitherto a part of their duty, to withstand your endeavours that way. The rather, for that they have seen already some small beginnings of the fruits thereof in them, who concurring with you in judgement, about the necessity of that Discipline, have adventured without more ado to separate themselves from the rest of the Church, and to put your speculations in execution. These men's hastiness, the waryer sort of you do not Commend, you wish they had held themselves longer in, and not so dangerously flown abroad before the feathers of the cause had been grown. Their error with merciful terms ye reprove, nameing them in great commiseration of mind, 
1. Pet. 22.  your poor Brethren.  
2. They, on the contrary side, more bitterly accuse you as their false Brethren, and against you they plead, saying, From your breasts it is that we have sucked those things, which when ye delivered unto us, ye termed that heavenly, sincere, and wholesome milk of God's word, howsoever ye now abhor as poison, that, which the virtue thereof hath wrought and brought forth in us. Ye sometimes our Companions, 
Psal. 55.13.  Guides, and familiars, with whom we have had most sweet consultations are now become our professed Adversaries, because we think the statute-Congregations in England to be no true Christian-Churches, because we have severed ourselves from them, and because without their leave or licence that are in civil Authority, we have secretly framed our own Churches according to the platform of the word of God. For, of that point between you and us, there is no controversy. Alas! what would you have us to do? At such time as ye were content to accept us in the number of your own, your teachings we heard, we read your writings: and though we would, yet able we are not to forget with what zeal ye ever have professed, that in the English Congegations (for so many of them as be ordered according unto their own Laws) the very public service of God is fraught, as touching matter, with heaps of intolerable pollutions, and as concerning form, borrowed from the shop of Antichrist; hateful both ways in the eyes of the most holy: the kind of their Government by Bishops and Arch-Bishops Antichristian, that Discipline which Christ hath essentially tied, that is to say, so united unto his Church that we cannot account it really to be his Church, which hath not in it the same Discipline, that very Discipline, no less there despised, 
Pref. against Doctor Banner.  then in the highest Throne of Antichrist; all such parts of the word of God, as do any way concern that Discipline, no less unsoundly taught and interpreted by all authorised English Pastors, then by Antichrists factors themselves; at Baptism Crossing, at the lords supper kneeling; at both, a number of other the most notorious badges of Antichristian recognizance usual. Being moved with these, and the like your effectual discourses, whereunto we gave most attentive ear, till they entered even into our souls, and were as fire within our bosoms, we thought we might hereof be bold to conclude, that sigh no such Antichristian Synagogue may be accounted a true Church of Christ, ye by accusing all Congregations ordered according to the Laws of England, as Antichristian, did mean to condemn those congregations, as not being any of them worthy the true name of a Christian Church; Ye tell us now, it is not your meaning. But what meant your often threaten of them, who professing themselves the inhabitants of Mount Zion, were too loath to departed wholly, as they should, out of Babylon; Whereat our hearts being fearfully troubled, we durst not, we durst not continue longer so near her confines, lest her plagues might suddenly overtake us, before we did cease to be partakers with her sins: for so we could not choose but acknowledge with grief that we were, when they doing evil, we, by our presence in their Assemblies, seemed to like thereof, or, at leastwise not so earnestly to dislike as became men hearty Zealous of God's glory. For, adventuring to erect the Discipline of Christ, without the leave of the Christian Magistrate, happily Ye may condemn us as fools, in that we hazard thereby our estates and persons, further than you (which are that way more wise) think necessary: but of any offence or sin therein Committed against God, with what Conscience can you accuse us, when your own positions are, that the things we observe, should every of them be dearer unto us then 10000 lives? that they are the peremptory Commandments of God; that no mortal man can dispense with them, & that the Magistrate greivously sinneth, in constraining thereunto; Will Ye blame any man for doing that of his own accord, which all men should be compelled unto, which are not willing of them selves? when God Commandeth, shall we answer that we will obey, if so be Caesar will grant us leave? Is Discipline an Ecclesiastical matter, or a Civil? If an Ecclesiastical, it must of necessity belong to the duty of the Minister. And the Minister (Ye say) holdeth all his Authority of doing whatsoever belongeth unto the spiritual Charge of the house of God, even immediately from God himself, without dependency upon any Magistrate. Whereupon it followeth as we suppose, that the hearts of the people being willing to be under the sceptre of Christ, the Minister of God, into whose hands the Lord himself hath put that sceptre, is without all excuse, if thereby he guide them not. Nor do we find that hitherto greatly ye have disliked those Churches abroad, where the people with direction of their Godly Ministers, have even against the will of their Magistrate, brought in either the doctrine, or discipline of JESUS CHRIST. For which cause we must now think the very same thing of you which our SAVIOUR did sometimes utter, concerning falsehearted Scribes and pharisees, THEY SAY AND DO NOT. Thus the foolish Barrowist deriveth his schism, 
Mat. 3.23.  by way of conclusion, as to him it seemeth, directly and plainly out of your principles. Him, therefore, we leave to be satisfied by you from whom he hath sprung. And if such, by your own acknowledgement, be persons dangerous, although as yet, the alterations which they have made are of small and tender growth; the changes likely to ensue within this land, in case your desire should take place, must be thought upon.  
3. First, concerning the supreme power of the highest, they are no small Prerogatives, which now thereunto belonging, the form of your discipline will restrain it to resign. Again, it may justly be feared, whether our English Nobility, when the matter came in Trial, would contentedly suffer themselves to be always at the talye, and to stand to the sentence, of a number of mean persons, assisted with the presence of their poor Teacher, a man (as sometimes it hapeneth) though better able to speak, yet no whit apt to judge, than the rest, from whom, be their deal never so absurd (unless it be by way of complaint to a Synod) no appeal may be made unto any one of higher power, in as much as the order of your discipline admitteth no standing inequality of Court, no spiritual judge to have any ordinary superior on Earth, but as many supremacies as there are Parishes and several Congregations.  
4. Neither is it altogether without cause, that so many do fear the overthrow of all Learning, as a threatened sequel of this your intended discipline. For, 
Sapien. 6.24.  if the World's preservation depend on the multitude of the wise; and of that sort the number hereafter be not likely to wax overgreat, 
Eccle. 26 29.  when (that wherewith the son of Syrack professeth himself at the heart grieved) men of understanding are already so little set by: how should their minds whom the love of so precious a jewel, filled with secret jealousy, even in regard of the least things, which may any way hinder the flourishing estate thereof, choose, but misdoubt lest this discipline which always you match with divine doctrine, as her natural and true Sister, be found unto all kinds of knowledge a stepmother? seeing that the greatest worldly hopes, which are proposed unto the chiefest kind of learning, ye seek utterly to extirpate as weeds; and have grounded your Platform on such propositions, as do in a sort undermine those most renowned habitations, where through the goodness of Almighty God, all commendable Arts and Sciencies are with exceeding great industry hitherto (and so may they for ever continue) studied, proceeded in, and professed. To charge you as purposely bend to the overthrow of that wherein so many of you have attained no small perfection, were injurious; only therefore I wish that yourselves did well consider how opposite certain your positions are unto the state of Collegiate Societies, wherein the two Universities consist. Those degrees which their Statutes bind them to take, are by your laws taken away; yourselves who have sought them ye so excuse, as that ye would have men to think ye judge them not allowable, but tolerable only, and to be borne with for some help which ye find in them unto the furtherance of your purposes, till the corrupt estate of the Church may be better reform. Your Laws forbidding Ecclesiastical persons utterly the exercise of Civil power, musts needs deprive the Heads and Masters in the same Colleges of all such authority as now they exercise either at home, by punishing the faults of those, who, not as Children to their Parents by the Law of Nature, but altogether by Civil authority are subject unto them, or abroad, by keeping Courts amongst their Tenants. Your Laws, making permanent inequality amongst Ministers, a thing repugnant to the Word of God, enforce those Colleges, the Seniors whereof are all or any part of them Ministers, under the government of a Master in the same vocation, to choose as oft as they meet together a new Precedent. For, if so ye judge it necessary to do in Synods, for the avoiding of permanent inequality amongst Ministers, the same cause must needs, even in these Collegiate Assemblies, enforce the like. Except peradventure ye mean to avoid all such absurdities by dissolving those Corporations, and by bringing the Universities unto the form of the School of Geneva. Which thing men the rather are inclined to look for, in as much as the Ministry, whereinto their Founders with singular providence have by the same Statutes appointed them necessarily to enter at a certain time, 
Humb. motion to the L. L. P. 50.  your laws bind them much more necessarily to forbear, till some parish abroad call for them.  
Your opinion concerning the Law Civil is, that the knowledge thereof might be spared, as a thing which this Land doth not need, Professors in that kind being so few, ye are the bolder to spurn at them, and not to dissemble your minds concerning their removal: in whose studies, although my self have not much been conversant, nevertheless exceeding great cause Isee there is to wish, that thereunto more encouragement were given, as well for the singular treasures of Wisdom therein contained, as also for the great use we have thereof, both in decision of certain kinds of causes, ariseing daily within ourselves, and especially for commerce with Nations abroad, Whereunto that knowledge is most requisite.  
5. The reasons wherewith ye would persuade, that Scripture is the only rule to frame all our Actions by, are in every respect as effectual for proof, that the same is the only Law whereby to determine all our Civil Controversies. And than what doth let, but as those men have their desire, who frankly broach it already, that the work of Reformation will never be perfected till the Law of Jesus Christ be received alone; so pleaders and Counselors may bring their books of the Common Law, and bestow them as the Students of curious and needless Arts did theirs in the Apostles time? 
Act. 19.19.  I leave them to scan how fare those words of yours may reach, wherein ye declare, that whereas many houses lie waste through inordinate suits in Law, 
Humb. motino P. 74.  This one thing will show the excellency of Discipline for the wealth of the Realm, and quiet of Subjects; that the Church is to censure such a party who is apparently troublesome and contentious, and without REASONABLE CAUSE upon a mere will and stomach doth vex and molest his Brother, and trouble the Country. For my own part I do not see, but that it might agree very well with your Principles, if your discipline were fully planted, even to send out your writs of surceace unto all Courts of England besides, for the most things handled in them. A great deal further I might proceed, and descend lower.  
6. But for as much as against all these and the like difficultyes your answer is, 
Counterp. 6. P. 108.  that we ought to search what things are consonant to God's word, not which be most for our own ease; and therefore that your discipline being (for such is your error) the absolute commandment of Almighty God, it must be received, although the world by receiving it should be clean turned upside down, herein lieth the greatest danger of all. For whereas the name of divine Authority is used to countenance these things which are not the commandments of God, but your own erroneous collections; on him you must father whatsoever ye shall afterwards be led either to do, in withstanding the Adversaries of your cause, or to think, in maintenance of your do; and what this may be God doth know: In such kinds of errors, the mind once imagining itself to seek execution of God's will, laboureth forthwith to remove both things and persons which any way hinder it from takeing place, and in such cases if any strange or new thing seem requisite to be done, a strange and new opinion concerning the lawfulness thereof is withal received and broached under countenance of divine Authority.  
7. One example herein may serve for many, to show that false opinions touching the will of God to have things done are wont to bring forth mighty and violent practices against the hindrances of them; and those practices new opinions more pernicious than the first, yea most extremely opposite unto that which the first did seem to intent, where the people took upon them the Reformation of the Church by casting out Popish superstition, they having received from their Pastors a general instruction, 
Mat. 15.13.  that whatsoever the heavenly Father hath not planted must be rooted out, proceeded in some foreign places so fare, that down went Oratories and the very Temples of God themselves. For, as they chanced to take the compass of their Commission stricter or larger, so their deal were accordingly more or less moderate. Among others, there sprung up presently one kind of men; 
Anabaptists.  with whose zeal and forwardness the rest being compared, were thought to be marvellous cold and dull. These grounding themselves on rules more general; that whatsoever the Law of Christ commandeth not, thereof Antichrist is the Author, and whatsoever Antichrist or his adherents did in the world the true Professors of Christ are to undo; and found out many things more than others had done, the extirpation whereof was in their Conceit as necessary as of any thing before removed. Hereupon they secretly made their doleful complaints every where as they went, that albeit the World did begin to profess some dislike of that which was evil in the kingdom of darkness, yet fruits worthy of a true repentance were not seen; and that if men did repent as they ought, they must endeavour to purge the truth of all manner of evil, to the end there might follow a new World afterward, wherein righteousness only should dwell. Private repentance they said must appear by every man's fashioning his own life contrary unto the custom and orders of this present World, both in greater things and in less. To this purpose they had always in their mouths those great things, Charity, 
Guy des Bres contre l'erreur des Anabapt. pag. 4.  Faith, the true Fear of God, the Cross, the Mortification of the flesh, All their exhortations were to set light of the things in this World, to count riches and honours vanity, and in token thereof, not only to seek neither, but if men were possessors of both, even to cast away the one and resign the other, 
pag. 5.  that all men might see their unfeigned conversation unto Christ. They were solicitors of men to fasts, to often meditations of heavenly things; and as it were conferences in secret with God, 
pag. 16. pag. 118. pag. 119.  by prayers not framed according to the frozen manner of the World: but expressing such fervent desires as might even force God to hearken to them. Where they found men in diet, attire, furniture of house, or any other way observers of Civility and decent order, 
pag. 120. pag. 116.  such they reproved as being carnally and earthly minded. Every word otherwise then severely and sadly uttered, seemed to pierce like a sword through them. 
pag. 124.  If any man were pleasant, their manner was presently with sighs to repeat these words of our Saviour Christ, 
Luk. 6.12.  Woe be to you which now laugh for you shall lament. So great was their delight to be always in trouble, that such as did quietly lead their lives, they judged of all other men to be in most dangerous case. They so much affected to cross the ordinary custom in every thing, 
pag. 117.  that when other men's use was to put on better attire, they would be sure to show themselves openly abroad in worse, the ordinary names of the days in the week they thought it a kind of profaneness to use, and therefore, accustomed to make no other distinction then by number; the 1, 2, 3, day.  
8. From this they proceed unto public Reformation. First, Ecclesiastical, and then Civil. Touching the former they boldly avouched that themselves only had the truth. 
pag. 40.  Which thing upon peril of their lives they would at all times defend; and that since the Apostles lived, the same was never before in all points sincerely taught. Wherefore that things might be brought again to that ancient integrity which jesus Christ by his word requireth, they began to control the Ministers of the Gospel, for attributing so much force and virtue unto the scriptures of God read; whereas the truth was, that when the word is said, to engender faith in the heart and to convert the soul of man, or to work any such spiritual divine effect, these speeches are not thereunto appliable as it is read or preached, but as it is engrafted into us by the power of the Holy Ghost, opening the eyes of our understanding, and so revealing the mysteries of God, according to that which jeremy promised before should be, 
jer. 31.34.  saying, I will put my law in their inward parts, and I will write it in their hearts. The book of God they notwithstanding for the most part so admired, 
pag. 29.  that other disputation against their opinions, then only by allegation of scripture, they would not hear, 
pag. 27.  besides it they thought no other writings in the World should be studied, insomuch that one of their great Prophets exhorting them to cast away all respects unto humane writings, so fare to this motion they condescended that as many as had any Books, save the holy Bible, in their Custody, they brought and set them publicly on fire.  
9 When they and their Bibles were alone together, what strange fantastical opinion soever at any time entered into their heads, their use was to think the spirit taught it them. Their frenzies concerning our Saviour's Incarnation: the state of souls departed and such like, are things needless to be rehearsed. And forasmuch as they were of the same suit with those, of whom the Apostle speaketh, saying, 
2. Tim. 3.7.  They are still learning but never attaining to the knowledge of truth, it was no marvel to see them every day broach some new thing never heard of before, which restless levity they did interpret to be their growing to spiritual perfection, and a proceeding from faith to faith. 
pag. 65. pag. 66.  The differences among them grew in a manner infinite, so that scarcely was there found any one of them, the forge of whose brain was not possessed with some special mystery. Whereupon, 
pag. 135.  although their mutual contentions were most fiercely prosecuted among themselves, yet when they came to defend the common cause, common to them all against the Adversaries of their factions, they had ways to lick one another whole, the sounder in his own persuasion excusing The dear Brethren, 
pag. 25.  which were not so fare enlightened, and professing a charitable hope of the mercy of God towards them, notwithstanding their swarving from him in some things. 
pag. 71.  Their own Ministers they highly magnifyed, as men whose vocation was from God: the rest, 
pag. 124.  their manner was disdainfully to term Scribes and Pharisees, to account their calling an humane creature, and to detain the people, as much as might be, from hearing of them. 
pag. 764.  As touching Baptism administered in the Church of Rome, they judged to be an execrable mockery, and no Baptism, both, because the Ministers thereof in the Papacy are wicked Idolaters, lewd persons, Thiefs and Murderers, cursed creatures, ignorant beasts; and also, that for to baptise is a proper action belonging unto none but the Church of Christ, whereas Rome is Antichrists Synagogue. 
pag. 748.  The custom of using Godfathers and Godmothers at Christen they scorned. Baptising of Infants, 
pag. 512.  although confessed by themselves to have been continued even since the very Apostles own times, yet they altogether condemned, partly, 
pag. 518.  because sundry errors are of no less antiquity: 
pag. 722.  and partly because there is no commandment in the Gospel of Christ which saith Baptise Infants, but he contrariwise saying, Go preach and Baptise, doth appoint that the Minister of Baptism shall in that action first administer doctrine, and then Baptism, as also in saying, whosoever doth believe and is Baptised, 
pag. 688.  he appointeth that the person, to whom Baptism is administered, shall first believe, and then be Baptised; to the end that believing may go before this Sacrament in the receiver, no otherwise then preaching in the giver, sigh equally in both, the law of Christ declareth, not only what things are required, but also in what order they are required. 
pag. 38.  The Eucharist they received (pretending our Lord and Saviour's example) after Supper: and for avoiding all those impieties which have been grounded upon the mystical words of Christ, This is my body, this is my blood, they thought it not safe to mention either body or blood in that Sacrament, 
pag. 122.  but rather to abrogate both, and to use no words but these, Take, eat, declare the death of our Lord; Drink, show forth our Lord's death.  
In Rites and Ceremonies their profession was, hatred of all conformity with the Church of Rome: for which cause they would rather endure any torment, then observe the solemn festivals which others did, in as much as Antichrist (they said) was the first Inventor of them.  
10. The pretended end of their Civil Reformation was, that Christ might have dominion over all; that all Crowns and Sceptres might be thrown down at his feet; that no other might reign over Christian men but he; no Regiment keep them in awe but his discipline; amongst them no sword at all to be carried besides his, the sword of Spiritual Excommunication. For this cause they laboured withal their might in overturning the Seats of Magistracy, because Christ hath said, 
pag. 841.  Kings of Nations; in abolishing the execution of justice, because Christ hath said, resist not evil; in forbidding Oaths the necessary means of judicial Trial, because Christ hath said, Swear not at all; finally, in bringing in community of goods, 
pag. 849.  because Christ by his Apostles hath given the World such example, to the end that men might excel one another, not in wealth, the pillar of secular authority, but in virtue.  
11. 
pag. 40.  These men at the first were only pitied in their error, and not much withstood by any; the great humility, zeal and devotion, which appeared to be in them was in all men's opinion a pledge of their harmless meaning. The hardest that men of sound judgement conceived of them, was but this, 
Lactant.  O quàm honestâ voluntate miseri errant; with how good a meaning these poor souls do evil! Luther made request unto Frederick Duke of Saxony, that within his dominion they might be favourably dealt with and spared, 
Just. lib. 5. cap. 19  for that (their error exempted) they seemed otherwise right good men. By means of which merciful toleration they gathered strength, 
pag. 6.  much more than was safe for the state of the Commonwealth wherein they lived. They had their secret corner-meetings and assemblies in the night, the people flocked unto them by thousands. The means whereby they both alured and retained so great multitudes were most effectual; 
Pag. 4.20.  first, a wonderful show of zeal towards God, 
Pag. 55.  wherewith they seemed to be even rapt in every thing they spoke. Secondly, an hatred of sin and a singular love of integrity, which men did think to be much more than ordinary in them, by reason of the Custom which they had to fill the ears of the people with invectives against their authorized Guides, aswell Spiritual as Civil. Thirdly, the bountiful relief wherewith they eased the broken estate of such needy Creatures as were in that respect the more apt to be drawn away. Fourthly, a tender Compassion which they were thought to take upon the miseries of the Common sort, over whose heads their manner was, 
Pag. 6.7.  even to pour down showers of tears, complaining that no respect was had unto them, that their goods were devoured by wicked Cormorants, their persons had in contempt, all liberty both temporal and spiritual taken from them, that it was high time for god now to hear their groans and to send them deliverance: Lastly, a cunning slight which they had to stroke and smooth up the minds of their followers, as well by appropriating unto them all the favourable Titles, the good words and the gracious promisies in Scripture; as also by casting the contrary always on the heads of such as were severred from that retinue. Whereupon, the People's common acclamations unto such deceivers was, These are verily the men of God, these are his true and sincere Prophets. If any such Prophet or man of God did suffer by order of law condign and deserved punishment, were it for Felony, Rebellion, Murder or what else, the people (so strangely were their hearts enchanted) as though blessed Saint Stephen had been again Martyred, 
Pag. 27.  did lament that God took away his most dear servants from them.  
12. In all things being fully persuaded, that what they did it was Obedience to the will of God, and that all men should do the like; there remained after speculation, practice, whereby the whole world thereunto (if it were possible) might be framed. 
Pag. 6.  This they saw could not be done without mighty opposition and resistance: against which to strengthen themselves, they secretly entered into a league of association. And peradventure, considering that although they were many, yet long wars would in time waste them out; they began to think whether it might not be that God would have them do for their speedy and mighty increase, the same which sometime Gods own chosen people, the people of Israel did. Glad and feign they were to have it so: which very desire was itself apt to breed both an opinion of possibility, and a willingness to gather arguments of likelihood that so God himself would have it. Nothing more clear unto their seeming, then that a new jerusalem being often spoken of in Scripture, they undoubtedly were themselves that new jerusalem, and the old did by way of a certain figurative resemblance signify what they should be and do. Here they drew in a Sea of matter by applying of all things unto their own company, which are any where spoken concerning divine favours, and benefits bestowed upon the old common wealth of Israel, concluding that as Israel was delivered out of Egypt, so they spiritually out of the Egypt of this World's servile thraldom unto sin and superstition; as Israel was to root out the Idolatrous Nations, and to plant instead of them a people which feared God, so the same Lords good will and pleasure was now, that these new Israelites should under the Conduct of other joshuas, sampson's, and gideon's perform a work no less miraculous in casting out violently the wicked from the earth, and establishing the kingdom of Christ with perfect liberty: and therefore as the cause why the Children of Israel took unto one man many wives, might be, lest the casualties of war should any way hinder the promise of God concerning their multitude from takeing effect in them, so it was not unlike that for the necessary propagation of Christ's kingdom under the Gospel, the Lord was content to allow as much. Now whatsoever they did in such sort collect out of Scripture, when they came to justify or persuade it unto others, all was the heavenly father's appointment, his commandment, his will and charge. Which thing is the point, in regard whereof I have gathered this declaration. For my purpose herein is to show, that when the minds of men are once erroneously persuaded, that it is the will of God to have those things done which they fancy; their opinions are as thorns in their sides, never suffering them to take rest till they have brought their speculations into practice; the rests & impediments of which practice, their restless desire and study to remove, leadeth them every day forth by the hand into other more dangerous opinions, sometimes quite and clean contrary to their first pretended meanings; so as what will grow out of such errors as go malked under the cloak of divine Authority, impossible it is that ever the wit of man should imagine, till time have brought forth the fruits of them; for which cause it behooveth wisdom to fear the sequels thereof, even beyond all apparent cause of fear. These men in whose mouths at the first sounded nothing but only mortification of the flesh, were come at the length to think they might lawfully have their six or seven Wives a piece. They which at the first, thought judgement and justice itself a merciless cruelty; accounted at the length their own hands sanctified, with being imbrued in Christian blood; they, who at the first were wont to beat down all dominion and to urge against poor Constables, Kings of Nations, had at the length both Consuls and Kings of their own erection; finally, they which could not brook at the first, that any man should seek, no not by law, the recovery of goods injuriously taken or withheld from him; were grown at the last to think, they could not offer unto God more acceptable service, then by turning their Adversaries clean out of house and home, and by enriching themselves with all kind of spoil and pillage, 
pag. 41.  which thing being laid to their charge, they had in all readiness their answer, that now the time was come, when according to our Saviour's promise, The meek ones must inherit the earth, 
Mar. 5.5.  and that their title hereunto, was the same which the Righteous Israelites had unto the goods of the wicked Egyptians. 
Exod. 11.2.   
13. Wherefore sigh the World hath had in these men so fresh experience how dangerous such active errors are, it must not offend you, though touching the sequel of your present misperswasions much more be doubted, than your own intents and purposes do happily aim at. And yet your words already are somewhat, when ye affirm that your Pastors, 
Mart: in his 3. libel. P. 28.  Elders, Doctors, and Deacons, aught to be in this Church of England, whither his Majesty and our State will, or no; when for the animating of your Confederates, ye publish the Musters which ye have made of your own bands, and proclaim to amount unto, I know not how many thousands; when ye threaten, that sigh neither suits to the Parliament, nor supplications to our Convocation. House, neither your defences by writing, nor challenges of disputation in behalf of that cause are able to prevail, we must blame ourselves, if to bring in discipline some such means be used hereafter, as shall cause all our hearts to ache. 
Demonstr. in the Preface.  That things doubtful are to be construed in the better part, is a principle that ought not to be followed in matters concerning the public state of a Commonwealth. But howsoever these and the like speeches be accounted as arrows idly shot at random, without either eye had to any mark, or regard to their lighting place: hath not your longing desire for the practice of your discipline, brought the matter already unto this demurrer amongst you; whether the people and their godly Pastors, that way affected, ought not to make separation from the rest, and to begin the exercise of discipline, without the licence of Civil powers, which licence they sought for, and are not heard? Upon which question, as ye have now divided yourselves, the warier sort of you takeing the one part, and the forwarder in zeal the other; so in case these earnest ones should prevail? what other sequel can any wise man imagine, but this; that having first resolved, that attempts for discipline without superiors, are lawful, it will follow in the next place to be disputed what may be attempted against superiors, which will not have the sceptre of that discipline to rule over them?  
14. Yea even by you, which have stayed yourselves from running headlong with the other sort, somewhat notwithstanding there hath been done, without the leave or liking of your lawful Superiors, for the exercise of a part of your discipline amongst the Clergy thereunto addicted. And least examination of principal parties therein, should bring those things to light, which might hinder and let your proceed; behold for a bar against that impediment, one opinion ye have newly added unto the rest, even upon this occasion, an opinion to exempt you from takeing Oaths; which may turn to the molestation of your Brethren in that cause. The next neighbour opinion, whereunto when occasion requireth, may follow for dispensation with Oaths already taken, if they afterwards be found to import a necessity of detecting aught which may bring such good men into trouble or damage whatsoever the cause be. O merciful God what man's wit is there able to found the depth of these dangerous and fearful evils, whereinto our weak and impotent nature is inclinable to sink itself, rather than to show an acknowledgement of error in that, which once we have unadvisedly taken upon us to defend, against the stream, as it were, of a contrary public resolution? Wherefore if we any thing respect their error, who being persuaded even as ye are, have gone further upon that persuasion than ye allow, if we regard the present estate of the highest Governor placed over us, if the quality and disposition of our Nobles, if the Orders and Laws of our famous Universities, of the profession of the Civil or the practice of the Common-Law amongst us, if the mischiefs, whereinto even before our eyes, so many others have fallen headlong from no less plausible and fair beginnings, then yours are: there is in every of these considerations most just cause to fear, lest our hastiness to embrace a thing of so perilous Consequence, should cause posterity to feel those evils, which as yet are more easy for us to prevent, than they would be for them to remedy.  
15. The best and safest way therefore for you, 
The Concl. of all.  my dear Brethren, is, to call your deeds passed to a new reckoning, to examine the cause ye have taken in hand, and to try it even point by point, Argument by Argument, with all the diligent exactness ye can; to lay aside the Gall of that bitterness wherein your minds have hitherto overabounded, and with meekness to search the Truth; think ye are men, deem it not impossible for ye to err; fift unpartially your own hearts, whether it be the force of reason or vehemency of affection which hath bred and still doth feed these opinions in you. If truth do any where manifest itself, seek not to smother it with glozing delusion, acknowledge the greatness thereof, and think it your best victory when the same doth prevail over you.  
16. That ye have been earnest in speaking and writing again and again the contrary way, shall be no blemish nor discredit at all unto you. Amongst so many so huge volumes as the infinite pains of Saint Augustine hath brought forth, what one hath gotten him greater love, commendation, and honour then the book wherein he carefully collecteth his own oversights, and sincerely condemneth them? Many speeches there are of jobes, whereby his wisdom and other virtues may appear: but the glory of an ingenious mind he hath purchased by these words only, 
job. 39.37.  Behold, I will lay mine hand on my mouth, I have spoken once, yet will I not therefore maintain argument: yea twice, howbeit for that cause, further I will not proceed. Fare more comfort it were for us (so small is the joy we take in these strifes) to labour under the same yoke, as men that look after the same eternal reward of their labours, to be enjoyed with you in bands of indissoluble love and amity, to live as if our persons being many, our Souls were but one, rather then in such dismembered sort, to spend our few & wretched days in a tedious prosecution of wearisome contentions, the end whereof, if they have not some speedy end will be heavy even on both sides. Brought already we are, even to that estate, which Gregory Nazianzene mournfully described, saying.  

G. Naz: Apol.  My mind leadeth me (sigh there is no other remedy) to fly and to convey myself into some corner out of sight, where I may scape from this cloudy tempest of maliciousness, whereby all parts are entered into a deadly war amongst themselves, and that little remnant of love which was, is now consumed to nothing. The only godliness we glory in, is to find out somewhat whereby we may judge others to be ungodly. Each others faults we observe, as matter of exprobration, and not of grief. By these means we are grown hateful in the eyes of the heathens themselves, and (which woundeth us the more deeply) able we are not to deny, but that we have deserved their hatred. With the better sort of our own, our fame and Credit is clean lost. The less we are to marvel, if they Judge vilely of us, who although we did well, would hardly allow thereof. On our backs they also build, that are lewd, and what we object one against another, the same they use to the utter scorn and disgrace of us all. This we have gained by our mutual home-dissentions. This we are worthily rewarded with, which are more forward to strive, then becometh men of virtuous and mild disposition. But our trust with the almighty is, that with us, contentions are now at their highest float, and that the day will come (for what cause of despair is there,) when the passions of former enmity being allayed, we shall with ten times redoubled tokens of our unfeignedly reconciled love, show ourselves each towards other the same, which joseph and the Brethren of joseph, were at the time of their intervew in Egypt. Our comfortable expectation, and most Thirsty desire whereof, what man soever amongst you shall any ways help to satisfy (as we truly hope there is no one amongst you but some way or other will) the blessing of the God of peace, both in this world, and in the world to come, be upon him, more than the stars of the firmament in number.  
AMEN.   

ECCLES. POLIT. LIB. 5. §. 79. ad fin.  
Such is the general detestation of robbing God or the church; that whereas nothing doth either in peace or war more uphold men's reputation then prosperous success, because, in common construction, unless notorious improbity be joined with prosperity, it seemeth to argue favour with God, they which once have stained their hands with these odious spoils, do thereby fasten unto all their actions an eternal prejudice; in respect whereof, for that it passeth through the world as an undoubted rule and principle, that sacrilege is open defiance to god, whatsoever afterward they undertake, if they prosper in it, men reckon it but Dionysius his navigation, and if any thing befall them otherwise, it is not, as commonly, so in them ascribed to the great uncertainty of casual events, wherein the providence of God doth control the purposes of men, oftentimes much more for their good, then if all things did answer fully their hearts desire, but the censure of the world is ever directly against them, both 
a Novimus multa regna & reges eorum propterea cecidisse, quia Ecclesias spoliav●runt, resque eorum vastaverunt, alienaverunt vel diripuerunt; Episcopisque & sacerdotibus, atque quod majus est, Ecclesiis eorum abstulerunt, & pugnantibus dederunt Quapropter nec fortes in bello, nec in fide stabiles fuerunt, nec victores extiterunt, sed terga multi vulnerati, & plures interfecti verterunt, regnáque & regiones, & quod pejus est, regna coelestia perdiderunt, atque propriis haereditatibus caruerunt, & hactenus carent, verba Caroli Mag. in Capital. Caral. l. 7. c. 104.  bitter and peremptory.  
To make such actions therefore less odious, and to mitigate the envy of them, many colourable shifts and inventions have been used, as if the world did hate only wolves, and think the fox a godly creature. The time 
b Turno tempus erit magno cùm optaverit emptum. Intactum Pallanta, & cùm spolia ista, diemque Oderit. virgil Aeen. lib. 10.  it may be will come, when they that either violently have spoiled, or thus smoothly defrauded God, shall find they did but deceive themselves. In the mean while, there will be always some skilful persons, which can teach a way how to grind treatably the Church, with jaws that shall scarce move, and yet devour in the end more than they that come ravening with open mouth, as if they would worry the whole in an instant. Others also who have wastefully eaten out their own patrimony, would be glad to repair if they might their decayed estates, with the ruin they care not of what, nor of whom, so the spoils were theirs; whereof in some part if they happen to speed, yet commonly they are men borne under that constellation, which maketh them, I know not how, as unapt to enrich themselves as they are ready to impoverish others; it is rheir lot to sustain during life, both the misery of beggars, and infamy of robbers.  
But though no other plague and revenge should follow sacrilegious violations of holy things, the natural disgrace and ignominy, the very turpitude of such actions in the eyes of a wise understanding heart, is itself 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Demost. Poenam non dico legum, quas saepe pe●rumpunt; sed ipsius turpitudinis quae acerbissima est, non vident. Cic. Off. lib. 3. Impunitu credis esse quae invisa sunt, aut ullum supplicium gravius existimas publico odio? Senec. de Benef. l. 3. c. 17.  a heavy punishment. Men of virtuous quality, are by this sufficiently moved to beware, how they answer and requite the mercies of God with injuries, whether openly or indirectly offered.  
By means whereof the church most commonly for gold hath flannel, and whereas the usual saw of old was, Glaucus his changing, the proverb is now, A Church bargain.  
And for fear lest covetousness alone should linger out the time too much, and not be able to make havoc of the house of God, with that expedition which the mortal enemy thereof did vehemently wish, he hath by certain strong inchauntments, so deeply bewitched religion itself, as to make it in the end an earnest solicitor, and an eloquent persuader of sacrilege, urging confidently, that the very best service which men of power can do to Christ, is without any more ceremony, 
d 
Huc ventum videtur (quod non sine gemitu dixerim) ut magna hominum pars credat sese tùm demum verè regnum Antichristi evasisse, si cum bonis Ecclesiae ludant pro libitu. Calvin. Ep. 33. vide etiam ep. 13. 65. 68 108. ubi de hac sacrilegâ dissipatione queritur.  
In the time of Popery, the Church of Geneva was very richly endowed with great revenues. At the reformation, Calvin and Farell called upon the magistrates, as they would answer it to God, to employ all that holy stock only to pious and holy uses, assureing them they could not any other ways bestow any part of it, without the guilt of horrible Sacrilege. (So it is a degree of Sacrilege, any way to alter the wills and intentions of founders, so far as they are tolerable.) They promised fairly; but having possessed themselves of the goods and patrimony of the Clergy, they set apart some small portions for the University, and the ministers, bestowing the rest in fortifieing their walls, and furnishing their magazine against the Bishop (the lord and owner of the town) and other more base uses.  
Calvin seeing this Sacrilege, and detesting it, was wont to say with great grief, I see we have taken the purse from Judas, and given it to the Devil. Several men of credit have heard this related by a grave learned French minister yet living (or very lately) in England.   to sweep all, and to leave the Church as bare, as in the day it was first borne; that fullness of bread having made the children of the househould wanton, it is without any scruple to be taken away from them, and thrown to dogs; that they which laid the prices of their lands, as offerings at the Apostles feet, did but sow the seeds of superstition; that they which did endow Churches with lands, poisoned religion; that Tithes and oblations are now in the sight of God as the sacrificed blood of goats, that if we give him our hearts, and affections, our goods are better bestowed otherwise; that Irenaeus, Policarps disciple, should not have said, we offer unto God our goods, as tokens of thankfulness for what we do receive; neither Origen, he that worshippeth God, must by gifts and oblations acknowledge him the Lord of all; in a word, that to give unto God is error, reformation of error, to take from the Church, that which the blindness of former ages did unwisely give. By these or the like suggestions received with all joy; and with like sedulity practised in certain parts of the Christian world, they have brought to pass, that as David doth say of man, so it is in hazard to be verified concerning the whole religion and service of God; The time thereof may peradventure fall out to be threescore & ten years, or if strength do serve, unto fourscore, what followeth, is like to be small joy for them, whatsoever they be that behold it.  
Thus have the best things been overthrown, not so much by puissance, and might of adversaries, as through defect of counsel in them, that should have upheld and defended the same.  
FINIS.   

THE DANGERS OF NEW DISCIPLINE, TO The STATE and CHURCH Discovered, FIT TO BE CONSIDERED By them who seek (as they term it) the Reformation of the CHURCH of ENGLAND.  
COMPOSED BY A TRUE PROTEstant, a Loyal Subject, a Loving Fellow Member of the Commonwealth of England, Scotland, and Ireland, who daily prays for KING and PEOPLE and a Settled peace in all three KINGDOMS.  
Printed for W. R. ANN. DOM. 1642.   
PSAL. 69. V 9 
The zeal of thine house hath eaten me.  
Certain learned and wise men of old time, that had no understanding or savour of God; when they considered with themselves, to what end & purpose mankind was created and set in this world: after they had driven the matter as far as they might by natural knowledge, at length they concluded; some, that man was made to know the properties and qualities, the convenience or difference of natural things, either in the air, or in the water, or in the earth, or under the earth; Some other, that man was made to consider and behold the Sun and Moon, the Stars, & course, and revolutions of the Heavens: And so they judged, that man which either had most abundance of natural reason, or beheld and considered the heavens best, to be most perfect of all others; and that he came nearest to the end of his creation. Thus said they, as men without feeling of God, only endued with the light of nature.  
But (as God himself declareth, who fashioned us, and made us, and knoweth us best,) the very true end why man was made, was to know & to honour God: Therefore whoso knoweth him best, and honoureth him with most reverence, he is most perfect, he cometh nearest the end of his creation.  
When Solomon had described the deceaveable vanities of the world, and said, vanity of vanities, 
Eccl. 1.  vanity of vanities, all is vanity. When he had concluded by long discourse, that riches, Empires, honour, pleasures, knowledge, and whatsoever else under the Sun, is but vanity: he knitteth up the matter with these words, 
Eccles. 12.  Fear God, and keep his Commandments: for this is the whole duty of man: that is, this is truth, and no vanity; this is our perfection; to this end are we made: not to live in eating and drinking, not to pass our time in pleasure and follies, not to heap up those things which are daily taken from us, or from which we are daily taken away; but that in our words, in our life, in our body, & in our soul we do service unto God; that we look above the Sun and Moon, and all the heavens; that we become the Temples of the holy Ghost; that the holy Spirit of God may dwell in us, and make us fit instruments of the glory of God.  
Therefore God gave his holy word, and hath continued it from the beginning of the world until this day: notwithstanding the Philosophers and learned men in all ages, who scorned it out as the word of folly, (for so it seemeth to them that perish;) notwithstanding the wicked Princes, and Tyrants, & high powers of the world, who consumed and burnt it, as false and wicked and seditious doctrine; notwithstanding the whole world and power of darkness were ever bend against it, yet hath He wonderfully continued and preserved it without loss of one letter until this day: that we have whereby truly to know him the true and only God, and his son Jesus Christ whom he sent.  
Therefore have we Temples & Churches, places to resort unto all together; to honour, to worship, and to acknowledge him to be our God; to join our hearts and voices together, and to call upon his holy name. In such places God hath at all times used to open his Majesty, and to show his power; In such places God hath made us a special promise to hear our prayers, whensoever we call upon him: Therefore are they called the dwelling place and house of God; In such places all godly men set their greatest pleasure; & thought themselves miserable, when they were secluded or put off from the same: as the Prophet and holy Prince David; 
Psal. 122.  Laetatus sum in his quae dicta sunt mihi, in domum Domini ibimus: O (saith that holy man) my heart rejoiced within my body, when my fellows called upon me, and said, let us go into the house of the Lord. Again, I am in love with the beauty of thy house. And again, O how beautiful is thy Tabernacle, O Lord, O thou the God of hosts: my heart longeth and fainteth to come within thy Courts. His spirits were ravished with the sight & majesty of the Tabernacle: not for that the place itself at that time was so beautiful; for in David's time it was almost rotten & ruinous, a homely thing to behold, nothing in comparison to that Temple that was afterwards built by Solomon: But therein stood the show & worthiness of that holy place, that God's truth and law was opened and proclaimed in it; and the Sacraments & ceremonies so used, in such form & order, as God had commanded them to be used, and the people received them obediently, & lived thereafter.  
Therefore when the Tabernacle was restored; when the Ark was fet home from Obededom, and set in the mount Zion; when religion Revived, which through the negligence and malice of Saul was forsaken; when he saw his Nobility, his Bishops, his Priests, & all his people willing & forward, he could not refrain himself, but broke out and sang, Haec est dies quam fecit Dominus, exultemus & laetemur in ea: This is the day which the Lord hath made, let us be glad and rejoice in it: Let us be merry, and joy, that ever we lived to see it. Even so Paul, when in his time he saw the Gospel take root and prosper, & that the savour of life was poured abroad, that the kingdom of God was enlarged, & the kingdom of Satan shaken down, his heart leapt, and sprang within him; Ecce, nunc tempus acceptabile; behold, now is the acceptable time; behold, God hath looked down mercifully upon the world; behold, the day of salvation is come upon us.  
But the godly man, as he rejoiceth at the beauty of God's house, so when contrariwise he seethe the same disordered filthily, when he seethe the Sacraments of God abused, the truth trodden under foot, the people mocked, the name of God dishonoured; he cannot but lament and mourn, and find himself wounded at heart. When the good King josias saw the book of God, which was so long hid in the wall, and out of remembrance; when he considered the blindness in which they had lived, and the unkindness of their forefathers, he could not forbear, but fell a weeping: he feared least God should take vengeance upon them for so great contempt of his word. When jeremy saw the wilfulness and frowardness of the people, which would not submit themselves and be obedient unto God, he cried, Oh that my head were full of water, 
jerem. 9  and mine eyes a fountain of tears: that I might weep day and night etc. Such care had they for God's people. Thus the zeal of God's house had eaten them up.  
Zeal (if any man know not the nature of the word) is an earnest affection, and vehement love: as is the love of a mother towards her children, or of the natural child towards his mother: This zeal cannot abide to see that thing which it loveth, despised or hurt. Such zeal & care carrieth God over his people; he loveth them as a mother loveth her children; he will not suffer them to be hurt. 
Esay. 49.  By the Prophet Esay he saith, can a woman forget her child, and not have compassion in the son of her womb? Though they should forget, 
Zach: 2.  yet will not I forget thee. Zachary also saith, he that toucheth you, toucheth the apple of his eye. For God hath said, they shall be my people, and I will be their God. Such care likewise bear all the godly towards their God: they love him with all their soul, with all their heart, with all their strength; they reverence him as their father, they are grieved with any blasphemy, and with any contempt of his holy name.  
But as every man, be he never so wicked, yea even he that saith in his heart, there is no God; which is become filthy and abominable in all his do, yet in his talk outwardly, saith, he hath a God, and that he believeth in him: even so there is none so wicked, or so forsaken of God in his heart, but he persuadeth himself he hath the zeal of God: and what he doth in self-love of his own fantasy, he will bear in hand he doth it for the love of God. The overthrowers & wasters of the Church will seem to show a special care for the Church: dissemblers, hypocrites, despisers, scorners, even such as sin against the holy Ghost, which deny the truth of God after they have known it, which witting and knowing fight against the truth, which say of Christ we will not have him to rule over us, which work that sin which will never be forgiven, in this world, nor in the world to come, yet notwithstanding will pretend and seem to have the zeal of God.  
Thus the Scribes & Pharisees set up their bristles against Christ; thy Disciples keep not the common fast, thou sufferest them to pull and to eat the ears of corn, thou sufferest them to eat with unwashed hands, thou breakest the tradition of the Elders, thou breakest the law of God which he gave us by Moses, thou art a seditious teacher, thou art a Schismatic, thou art an Heretic. They said, We fast twice in the week, we have Abraham to our Father, we are Moses Disciples. Therefore when they heard Stephen speaking those heavenly words; 
Act: 7.  Behold, I see the heavens open, and the Son of man standing at the right hand of God, through zeal they gave a shout with a loud voice, and stopped their ears, and ran upon him all at once.  

Mark: 14.  When Christ had said, Ye shall see the Son of man sit at the right hand of God, and come in the clouds of heaven: the high Priest, through zeal, rend his ; and said, ye have heard the blasphemy; this naughty man speaketh blasphemy against God: he called a Council; the Scribes and Pharisees met together; not one man amongst them, but of themselves: they looked about them as if they only were the pillars & buttresses of the Church, and were only zealous and careful for the house of God. But their meeting was (as David forespoke, and as Peter declareth, and as We know) against the Lord, and against his anointed: they were touched with the zeal of their own glory, and not with the zeal of God's truth; they sought their own praise, but not the praise which is of God: they made cracks that they knew the Scriptures, that they were the Temple of God, that they had the consent of all Antiquity: as others have done since that time, and as we see many do this day: & in very deed, these men have now even as much as they had then, as by proof and trial it will appear.  
There are others, which have a feeling of God, and a great care for his Church: but such a feeling and care as cometh either of their own fantasies, or of some opinion & credit they have in their fathers which were before them; not of the understanding of God's pleasure. Such are they which offend God, not of malice or wilfulness, but only for lack of teaching & understanding: Such were they which withstood S. Paul in all his preaching, for that they took him for an Heretic, and thought his preaching was against God. 
Rom: 10.  I bear them witness (saith he) that they have the zeal of God, but not according to knowledge: Such a zeal have many who forbidden that which God commandeth, & command that which God forbiddeth: such a zeal had Paul himself; I was a blasphemer, and a persecutor, 
1. Tim. 1.  and an oppressor: but I was received to mercy, for I did it ignorantly without belief. Such a zeal have they who think they do God good service, when they kill and murder the righteous and good servants of God. Such a zeal have they, who (as saith Nazianzen) defend Christ against Christ, and defend the Church against the Church. And these things do they, not of malice, nor of wilfulness, nor against their conscience; but because they know not God the father, nor his Christ whom he hath sent: therefore they stumble at Christ, and spurn away the Gospel of God, and think ill and speak evil of the word of life, because they know not the Gospel of God, nor the word of life. Thus they persuade themselves, that they defend the Church, that they honour the son of God, that they do God great service, and that they have the zeal of God.  
But this pride was ever in the heart of man and it appeared even in our grandsire Adam: whatsoever liketh us well, we think that cannot but please God. Such is the opinion we fond conceive in our fantasies: in trust whereof, whatsoever we do we think ourselves sure and safe. 
Origen. in 10. Rom. lib. 8.  Origen writing upon the place of the Apostle, Zelum Dei habent, sed non secundùm scientiam: they have the zeal of God, but not according to knowledge: saith, similiter potest dicere Apostolus & de aliis, quòd timorem Dei habeant, sed non secundùm scientiam; de aliis etc. in like manner the Apostle may say of others, they have the fear of God, but not according to knowledge; of others they have the love of God, but not according to knowledge; of another, he hath the faith of God, but not according to knowledge; and another may be said to fast, but not according to knowledge: And so in all things, whatsoever we do, unless we have knowledge and understanding, it may be said unto us, that we have the zeal of a good werke, but not according to knowledge. Ideo danda est praecipuè opera scientiae, neres nobis infeliciter accidat, ut in fide positi frustremur à fide, zelum habentes bonorum decidamus à bonis: Therefore all heed is chief to be given to the attaining of knowledge, lest it go not well with us; lest we fail from our faith, when we think we believe; & thinking we have a zeal of good works, we be found void of all good works. The wise man saith, 
Wisd: 14  this was not enough for them, that they erred in the knowledge of God: but whereas they lived in great wars of ignorance, those so many & so great plagues they called peace. The zeal that they had, and the contentation of their hearts, made them believe that all their superstition and idolatry, and other enormities was Catholic unity.  
This zeal, as on the one side it hath many tokens of goodness, for that it hath a conscience, and a fear, and an obedience towards God; so on the other side it is very dangerous, because it lacketh knowledge: even as a ship, for lack of a governor, is ever in danger of the Rocks; and as the body which hath no eye, is ever in danger of falling. Such kind of zeal the greater it is, the worse it is; the more vehement it seemeth, the more vehemently it fighteth against God. For our good meaning maketh not our do good: our zeal is not a rule whereby we may measure out, either our faith, or our works: but only the known will and pleasure of God. Therefore speaketh God in this manner by the Prophet Esay; 
Esai: 55.  my thoughts are not your thoughts, neither are your ways my ways. Therefore saith Solomon, 
Prov: 3.  Trust in the Lord with all thine heart, and lean not to thy own wisdom: in all thy ways acknowledge him, and he shall direct thy do. This counsel also doth Moses give; 
Deut. 5.  take heed that ye do as the Lord your God hath commanded you: turn not aside to the right hand, nor to the left.  
But the true and godly zeal proceedeth not from hypocrisy, or intention, but is led and trained by understanding; and is melted into the heart; and the vehemency and heat of it, no man knoweth, but he that feeleth it: It taketh away the use of reason: it eateth & devoureth up the heart; even as the thing that is eaten, is turned into the substance of him that eateth it; & as iron while it is burning hot, is turned into the nature of the fire: so great and so just is the grief that they which have this zeal, conceive, when they see God's house spoiled, or his holy name dishonoured. 
1. King. 19  So saith Elias; I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, broken down thy Altars, and slain thy Prophets with the sword, and I only am left, and they seek my life to take it away. So when Moses found that the people had forsaken God, and were fallen down before a molten Calf, & did put their trust in the work of their own hands, his wrath waxed hot, and he cast the tables out of his hand, 
Exod. 32.  and broke them in pieces beneath the mountain: his heart was so inflamed with zeal, that he considered not what he had in his hand, nor what he did. Jeremy, when he saw the disorder of the people, & how they were not mended with his preaching; and would inwardly conceal the grief he conceived; and purposed, not to make mention of the Lord, nor to speak any more in his name; yet could he not: for his zeal found way, 
jerem. 20.  and broke out; His word, saith he, was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay.  
And, albeit there is much likeness between the rage and fury of hypocrites, & the godly zeal of good men; for either are hot, either are vehement, either wisheth redress: yet this is an evident difference; godly zeal is tempered and seasoned with charity; the ungodly is joined with bitterness and revenge; the godly seeketh to win, the ungodly to kill and to destroy; the ungodly have their hands full of blood; they kill the Prophets; they say we have a law, and by our law He must die; they say, come let us destroy them, that they be no more a nation; Let not the name of Israel be had any more in remembrance; they burn the holy books of the Scriptures, as did Aza and Antiochus; they say, ransack it, pull it down, raze it to the foundation, let not one be left alive; they dig up the bodies of the dead out of their graves, they show their cruelty upon the bones and ashes which were long before buried, and well nigh consumed; It grieveth them when they lack upon whom they may whet their bloodthirsty and cruel zeal; It grieveth them, no one thing else so much, that they did not work surely, and cut up the root. Such is the zeal of the ungodly: even such a zeal as was in Nero, in Caligula, (of whom it is reported, he wished that all the Romans had but one neck, that he might cut off all their heads at one stroke;) as was in Herod, in Annas, and Caiphas, & the like murderers.  
But the godly, when they see any disorder, they do nothing like the other: they mourn in their hearts, to see that the truth is not received; & to see the minds of their brethren so obstinately hardened: they make prayer to God for them; they are deeply touched with the feeling of such calamities, which God layeth upon other. The zeal of Moses could not like the Idolatry of the people: yet he went unto the Lord again, and said, 
Exod. 32.  Now if thou pardon their sin, thy mercy shall appear: but if thou wilt not, I pray thee raze me out of thy book which thou hast written. Christ lamented over Jerusalem: o Jerusalem, Jerusalem which killest the Prophets, 
Mat. 23.  & stonest them which are sent to thee: how often would I have gathered thy children together, as the hen gathereth her chickens under her wings, and ye would not: behold, your habitation shall be left unto you desolate. Paul suffered much at the hands of the wicked Jews: they troubled the Church of God, they hindered the course of the Gospel, they were enemies of the Cross of Christ, they were dogs, they were Concision: yet he saith, I have great heaviness, 
Rom. 9  and continual sorrow in mine heart: for I would wish myself to be separated from Christ for my brethren that are my kindsmen according to the flesh, which are the Israelites.  
David saith, 
Psal. 118.  Mine eyes gush out with rivers of water, because they keep not thy law. And again, My zeal hath even consumed me, because mine enemies have forgotten thy words. Again, I saw the transgressors, & was grieved, because they kept not thy word. And when he saw the whole nation of Israel wasted by the enemies, how mournful a complaint made he to God? O God, the heathen are come into thine inheritance: 
Psal. 19  thine holy Temple have they defiled, and made Jerusalem heaps of stones: the dead bodies of thy servants have they given to be meat unto the fowls of the heaven, and the flesh of thy Saints unto the Beasts of the earth. At this time, when the Tabernacle was lost, when Saul was unquiet, and the Priests were slain, and the Prophets despised, and the people left without all comfort, he poureth out his heart in these words; Zelus domûs tuae comedit me: O Lord the zeal I bear unto thy house, hath eaten me up; it inflameth my heart, drieth my blood, consumeth my marrow: such a care had he for the house of God; it was death unto him to see it so destroyed and laid waist.  
So Christ, when he saw the Temple of God foully and unseemly abused; that they made the holy place a place for their unlawful and unhonest gain by usury; that they turned Religion into robbery, sold Oxen, Sheep, and Doves, and kept their banks for exchange in the Temple; when the Priests and Levites, which should serve God, were become Merchants, and served themselves; when the Temple or house of God (which David purposed, and Solomon finished, and Ezechias and Esras and other godly Princes preserved, in which was kept the book of the law, whither all the people assembled together to serve God) was not used like God's house, but like a common fair or market, & was made a den of thiefs; when these gross abuses were suffered, and things were let run to such extremities, and all this under pretence of holiness; as if it were not only lawful, but needs it must be so: moved with zeal, he could not abide it; he made a scourge of small cords, 
joh. 2.  and drove them all out of the Temple, and poured out the money-changers, & overthrew the tables, & said, make not my father's house a house of merchandise: And his Disciples remembered that it was written, the zeal of thy house hath eaten me up. This was no frantic or melancholy passion, neither in Moses, nor in David, nor in Christ: 
Numb. 12.  Moses was a very meek man, above all that were on the earth; David was a man that heareth not, and in whose mouth are no reproofs; And Christ said, learn of me, for I am humble and meek: when his Disciples James and John grew wrothful against the Samaritans that would not receive him, 
Luk. 9  and said, Lord wilt thou that we command that fire come down from heaven, & consume them, even as Elias did? He turned about, and rebuked them, and said, ye know not of what spirit you are: yet through zeal for God's house, Christ whipped out the buyers and sellers, David shed forth tears abundantly, and Moses dashed in pieces the tables of God's Commandments. All men ought to be patiented and gentle in matters appertaining to themselves: but in God's cause no man must yield or be patiented.  
In our days, upon whom the end of the world is come, when we did lately see those times whereof our Saviour foretold so long since, that desolation should be in the holy place; and such confusion, ignorance, and blindness, that men should stumble at noon-days; that truth should be a stranger upon earth; that men should forsake wholesome doctrine, and give ear unto fables; that the mystery of iniquity should work; and the very elect (if it were possible) be deceived, what trial was made of true & godly zeal? How notably did it show itself against the rage and fury of the wicked? What should I speak hereof? The examples are fresh: you cannot forget them, you heard of them so late, it is so late since you did behold them. What moved so many, so learned, so virtuous, to yield their backs to the scourge, their necks to the torments, their bodies to the fire; to forsake their goods, their friends, their parents, their wives & children, but the zeal of God's house? Neither death, nor life, nor Angels, nor things present, nor things to come, was able to separate them from the love of God: they continued steadfast unto the end. The zeal of God's house did eat them up.  
But now God hath restored us; he hath taken away the desolation from us; he hath given us his truth; he hath revealed the man of sin; he hath raised up a banner of hope: we see and enjoy such things as many Kings & Prophets would have enjoyed, & could not: what remaineth, but that we take the zeal of the Lords house into our hearts, and seek by all means the glory of the same? As our good fathers and brethren shown the vehemency of their love in disliking the disorders which troubled the Church of God, so in this blessed peace which God giveth to his Church, let us witness our earnest zeal in seeking that it may be made beautiful & established for ever.  
Let our next care be, to continue possession: Kingdoms are preserved by the same means, by which they were first gotten: that which is conquered by zeal, by careful zeal must be kept. It was said of Hannibal, that he knew how to get the victory, but how to use it he knew not: Many have lost that by negligence, which they had by diligence won. Therefore we ought, as our hearts were careful and desirous to see these days, so by our thankfulness to God for so great a blessing, and by christian and godly providence foresee such means whereby we may long hereafter enjoy the same. When Phydias had made the portraiture of Jupiter Pisanus, he overlaid it with oil, that it might continue fresh and green, & never putrify: When God gave order to Noah for making the Ark, he said, thou shalt pitch it within and without with pitch, that it might be sound and sure and abide the waves.  
He which challengeth to himself that proud and wanton name, to be called the head of the universal Church, after by little and little he was gotten into possession, was not behind hand by all means to maintain and keep the same: In this policy he took away the reading of the Scriptures from the people; he made Noblemen and Princes his Cardinals; he threw down, and set up, and changed whom and what he would; The Kings and States of the world, the Bishops, Professors, and Scholars in Universities, and Preachers, were brought to swear allegiance and obedience unto him: I devise not this, the stories hereof are abroad, and the oath which they took is known; his authority grew greater than the authority of general Counsels; nothing might be decreed in Counsels, but what pleased him; none might be admitted to speak in Counsels, but such as were sworn to him; he had all law in his breast. There was sometimes a proclamation made in Rome that, for considerations, no man should erect or build up any Theatre; and that if any were set up, it should be razed & pulled down: Pompeius, a Gentleman of great wealth and noble courage, did build a Theatre; such a one as before had not been seen, which would receive 2500 men, contrary to the Proclamation and order taken: But doubting least the next Magistrates should destroy it, he caused a place of religion to be set upon it, and called it the Temple of Venus: whereby he provided, that if any would overthrow it because it was a Theatre, they might yet spare it for the Temples sake: for to pull down a Temple, was sacrilege. Even so there have been proclamations & Canons that no man should be called the chief or the head of all Churches, or usurp such authority over others: but when the Pope built up his supremacy against the meaning of such Canons, he pretended religion for his doing; he said it was de jure divine that no man should presume or attempt against it, and that so his power might continue for ever.  
If they have been thus careful to maintain falsehood, how much more careful should we be to maintain the truth? If they to advance their own kingdom, how much more we to set forth the kingdom of God, and to build up the Church of Christ? And if they sought to do that by lies, and by false means, why should we be slack to use the right, and true, and good means, whereby that good thing which God hath wrought for us may be established? And albeit there be many ways, by which the kingdom of God may be maintained; as the favour and countenance of the Prince, which so comforteth and cherisheth the Church, as the sun beams comfort and cherish the earth; and knowledge, and learning, and discipline, which are as the life & the sinews, & without which the Church must needs fall asunder: at this time, I will leave to speak of the rest, & only stay upon Learning, which may truly be called the life or the soul of the Church, and of Christian Religion.  
How necessary a thing they have counted Learning to the setting forth of Religion, the stories of our old Fathers, of Heathens, & Christians in all ages do witness: They thought that neither Religion might stand without knowledge, nor knowledge were to be esteemed without Religion. Charles the great, that he might the better plant Religion in Saxony and Helvetia, did erect many places for increase of Learning: he knew well that there was no other way better to establish Religion. The Cathedral Churches, before such times as ignorance and blindness grew over all the world and brought in an universal corruption, maintained Schools of learning, that the doctrine which was taught in those places, might be defended against the gainsayers by such learned men as were there bred up. The Princes of Germany, and the free cities, after they had received the Gospel, they dissolved their Monasteries, which had been harbourers for such as lived in idleness: and set up Schools and Colleges, which should be nurseries to breed up learned men that might be able to teach the people, & to maintain Religion: whereby it came to pass, that in short time they had great store of worthy and learned men.  
This did they well see, that have been the enemies of Religion: and therefore used all means to hinder the increase of Learning, that they might have the better way to overthrow Religion: For if Learning decay, it is likely that Religion cannot abide. Bear with me, if I speak that which may seem more fit for some other place, then for this audience: the best here understandeth me well. In other Countries the receiving of the Gospel hath always been cause that Learning was more set by, and learning hath ever been the furtherance of the Gospel. In England I know not how it cometh otherwise to pass: for since the Gospel hath been received, the maintenance for learning hath been decayed, & the lack of Learning will be the decay of the Gospel. Would God it were not so; or that yet, before the fault be incurable, there may be some redress.  
Loath I am to speak; yet the case so requireth that it is needful to be spoken. I trust I shall speak in the hearing of them that will consider it. Maintenance of Learning, whereby an able and sufficient ministry may grow and be established in all the Churches of this Realm, is to be wished for: The good estate of this noble Kingdom, the comfort of posterity, the stay of Religion, the continuing of the Gospel, the removing of darkness hangeth upon it. One asked sometimes, how it was that in Athens, so goodly and great a City, there were no Physicians? To whom this answer was made, because there are no rewards appointed for them that practise Physic. The same answer may be made for our times: the cause why the Church of God is so forsaken, is the want of zeal in them that should either for their courtesy, or for their ability, be fosterers of learning, and increase the live where occasion is, and give hope and comfort to learned men. What said I? increase? nay the Live and provision which heretofore were given to this use, are taken away.  
Have patience, if any such be here, as I well know there are, whom these things touch: suffer me to speak the truth; it is God's cause. The live of such as are in the Ministry, are not in their hands to whom they are due: all other labourers & artificers have their hire increased double as much as it was wont to be: only the poor man that laboureth and sweateth in the Vineyard of the Lord of hosts, hath his hire abridged and abated. I speak not of the Curates; but of Parsonages and Vicarages, that is of the places which are the Castles and Towers of fence for the Lords Temple: They seldom pass now adays from the Patron, if he be no better than a Gentleman, but either for the Lease, or for present money: Such Merchants are broken into the Church of God; a great deal more intolerable than were they whom Christ chased and whipped out of the Temple. Thus they that should be careful for God's Church; that should be Patrons to provide for the consciences of the people, and to place among them a learned Minister (who might be able to preach the word unto them out of season and in season, and to fulfil his Ministry,) seek their own, and not that which is Jesus Christ's; they serve not Jesus Christ, but their belly. And this is done, not in one place, or in one country, but throughout England: A Gentleman cannot keep his house, unless he have a Parsonage or two in farm for his provision.  
O merciful God, whereto will this grow at last? If the misery which this plague worketh would reach but to one age, it were tolerable: but it will be a plague to posterity; it will be the decay and desolation of God's Church.  
Young men, which are toward and learned, see this; they see, that he which feedeth the flock, hath least part of the milk; he which goeth to warfare hath not half his wages: Therefore they are weary & discouraged, they change their studies, some become apprentices, some turn to Physic, some to Law, all eat and fly the Ministry. And besides the hindrance that thus groweth by wicked dealing of Patrons by reason of the Impropriations, the Vicarages in many places, and in the properest market-towns are so simple, that no man can live upon them: and therefore no man will take them. They were wont to say, Beneficia sine cura; Benefices without charge: but now may be said, Cura sine Beneficio; Charge or cure without Benefice. I speak not this of myself: many here present know I speak the truth: and myself know the places which have continued still these many years without a Minister resident among them, and have provided themselves as they might with their own money.  
Your Grace's subjects had hope of amendment, in your Grace's late Visitation: but yet it standeth still in case as miserable as it did before. I know, your Grace heareth not of these matters: And I hope, God will work in Your Gracious heart, to provide some remedy against them. For otherwise, the Schools will be forsaken, the Church desolate, the people wild and dismayed, the Gospel discredited: otherwise, we shall see that wrought against the house of God, that never any Jeroboam, or Julian, or Licinius could have brought to pass against us. This noble Realm, which ever was famous for the name of Learning, is like thereby to come to such Ignorance and Barbarism, as hath not been heard of in any memory before our time.  
I know, that there are grievous complaints made, that the Bishops appoint Priests & Ministers that are ignorant, and have no understanding in the Latin tongue. Would God it were not true: or would God that they which be the causers hereof, would somewhat help to amend it. But alas, are we able to make learned men upon the sudden? Or can we make others than such as come unto us, or will come to live in misery?  
But there are many which can say, such as be Ministers in the Church, should teach freely, without hope of recompense or hire for their labour; Our preachers are no better than Peter and Paul, and the other Apostles; they are no better than the holy Prophets, who lived poorly; poverty is a commendable estate. So say some, in like devotion as did Judas, What needed this waist? this might have been sold for much, & given to the poor: not that he cared for the poor, but because he was a thief and had the bag, and bare that which was given. I doubt not, there are many which teach Christ for Christ's sake; which say in their soul, the Lord is my portion; who in that heavy time, from which God delivered them, if they might have received their life only for a recompense, would have been glad to take the pains; who seek you, and not yours; which have forsaken all they had, to follow Christ: I doubt not there are such.  
But for the hope of posterity, I report me to all you which are Fathers, & have children for whom ye are careful. Although yourselves have a zeal and care for the house of God, yet will you breed them up, keep them at school until 24 years old to your charges, that in the end they may live in glorious poverty, that they may live poorly, & naked, like the Prophets and Apostles? Our posterity shall rue that ever such fathers went before them: and Chronicles shall report this contempt of Learning among the punishments & murraines & other plagues of God. They shall leave it written in what time, & under whose reign this was done. Or if we grow so barbarous, that we consider not this, or be not able to draw it into chronicle, yet foreign nations will not spare to write this, & publish it to our everlasting reproach and shame.  
In the mean time, what may be guessed of their meaning, which thus ravine and spoil the house of God? which decay the provision thereof, & so basely esteem the Ministers of his Gospel? they cannot say to God, the zeal of thy house hath eaten me up. Howsoever in other things they do well; howsoever they seem to rejoice at the prosperity of Zion, and to seek the safety and preservation of the Lords anointed, yet needs must it be that by these means foreign power (of which this Realm by the mercy of God is happily delivered) shall again be brought in upon us. Such things shall be done unto us, as we before suffered: the truth of God shall be taken away; the holy Scriptures burnt and consumed in fire; a marvellous darkness and calamity must needs ensue. For if the tempest be so dark in the sea, that the load-star lose her light, and the needle fail to give token of the North Pole, no marvel though the ship lose her course, and be swallowed up in the sands.  
The Gospel of Christ is the fountain of light and of knowledge: It cannot be maintained by ignorance and darkness; these be the props of their kingdom, which take away the Scriptures; which hold the people in blindness; which fly the light; which have their Common-prayers, administer the Sacraments, marry, bury their dead in a strange tongue, that the people may understand nothing; which make a famine of hearing the word of God; which stop up the springs of the water of life; which take away the keys of the kingdom of heaven, & neither enter in themselves, nor suffer them that would enter; which say, ignorance is the mother of devotion; and the Church is then in best order, and the people most devout, when they are hoodwinked, and blinded, & see nothing.  
These are not fit instruments wherewith we may overcome the adversaries; this is not the sword of the Spirit; these are not the spiritual weapons which cast down holds and every high thing that is exalted against the knowledge of God. What man, that would keep out his enemy, will pull down his holds? What Captain that meaneth to give a forcible assault upon the enemy, will discourage his fight soldiers? but our soldiers are out of courage; our Castles are fall'n: therefore that which we fear, will fall upon us.  
The Ox that treadeth out the corn is mussled; he that goeth to warfare, receiveth not his wages; the cry hereof goeth up into the ears of the Lord of hosts. He will not abide so great contempt of his word and preachers: his own name is thereby dishonoured. Our Saviour saith, 
Luk. 10. 1. Thess. 4.  he that despiseth you, despiseth me. And St Paul, he that despiseth these things, despiseth not man but God. And think we, that he will suffer his holy name to be despised? nay, his wrath is already kindled; he hath already begun his judgements, & therefore many places are left desolate. There is none that can warn them of their sin, none that can move them to repentance, none that can preach unto them forgiveness through Christ, none that can instruct them in the comfort of everlasting life: because they work such things against the Lord, the hearts of many are astonished; though they hear, they understand not; they scorn & jest at the word of salvation; it is unto them a savour of death unto death; they are earthly minded; whose God is their belly, & whose glory is their shame.  
For this cause you live still in your sins, in adultery, in covetousness, & in pride, without any feeling of conscience, without any fear of God. Your daughters, your Heirs, to whom you shall leave your lands, are stolen away from you. Robberies and thefts are so common, as if it were not only lawful, but also commendable; as if sin were no sin, and hell fire but a fable.  
Thus we provoke God to anger: many walk, of whom we cannot think but with weeping: they are the enemies of the cross of Christ: the name of God is blasphemed through them. Many are so ignorant, they know not what the Scriptures are, they know not that there are any Scriptures, they call them heretical and new Doctrine: many will believe neither side, whatsoever they allege; bring they truth, bring they falsehood; teach they Christ, teach they Antichrist, they will believe neither, they have so hardened their hearts: Be the Preacher rough or gentle, learned or unlearned; let him use authority of the Scriptures, of the Doctors, of the Counsels, of Decrees or Decretals, of God's law, of man's law, nothing will move them, nothing will please them, because the Ministry of God, and thereby God himself is despised.  
These words haply seem sharp & overvehement: but the darkness of our hearts against God, and the lack of zeal to his house, enforce me to them. We are almost fallen into the lowest pit: we are left without zeal, as senseless men, and as if we had clean forgotten ourselves, as the heathen, which know not God. Therefore, unless we repent, the kingdom of God shall be taken away from us: he will send upon this land a famine of the word: Jerusalem shallbe overthrown, and made an heap of stones: the man of sin, & they which have not the love of the truth, shall prevail with many, and withdraw them from obedience to the Prince: this noble Realm shall be subject to foreign nations. All this will the zeal of the Lord of hosts bring to pass.  
I could have spent this time in opening some other matter: but nothing, in my judgement, is more worthy your good consideration, & speedy redress. I would be loath, rashly or rudely to abuse the reverence of this place: but unless these things be cared for; unless we show forth greater zeal than hitherto; if the years to come eat up and take away from the Ministry, as the late years have done, there will not be left, within a while, any to speak the word of God out of this place, the Pulpits shall have none to use them, the people shall grow wild and void of understanding.  
When Xerxes beheld the great company of Soldiers, suddenly he broke into tears & wept bitterly: one said to him, o Sir, you have cause to rejoice, you have a goodly company, they are able to fight for you against any nation: But what shall become of them, saith Xerxes? after a 100 years not one of all these shall be left alive. If the view of the small number of Preachers might be taken, how few they are, and how thin they come up, we have greater cause than Xerxes to lament, if we have any zeal to the house of God: for of the Preachers which now are, within few years none will remain alive. And Xerxes his soldier's left issue behind them, which might afterwards serve their country: But there is like to be small increase for the supply of learned men. The Lord shall lack men to bring in his harvest: the little ones shall call for bread, and there shall be none to give it them. They that shall come after us, shall see this to be true; there is no house so spoiled, as the house of the Lord; there is no servant so little rewarded, as the servant of Christ, and the dispensers of the mysteries of God.  
Oh that your Grace did behold the miserable disorder of God's Church: or that you might foresee the calamities which will follow. It is a part of your Kingdom, and such a part, as is the principal prop and stay of the rest. 
Cyrill: Epist: ad Theodos: & valent.  I will say to your Majesty, as Cyrillus sometimes said to the godly Emperors Theodosius and Valentinian, Ab ea quae erga Deum est pietate Reipub: vestrae status pendet; the good estate and welfare of your Commonwealth hangeth upon true godliness. You are our governor, you are the Nurse of God's Church; we must open this grief before you. God knoweth if it may be redressed, it hath grown so long, and is run so fare: but if it may be redressed, there is no other beside your Highness, that can redress it.  
I hope, I speak truly, that which I speak without flattery; that God hath endued your Grace with such measure of learning & knowledge, as no other Christian Prince: he hath given you peace, happiness, the love and true hearts of your subjects. Oh turn and employ these to the glory of God; that God may confirm in your Grace the thing which he hath begun. To this end hath God placed Kings and Princes in their State, as David saith, that they may serve the Lord; that they may see, & cause others to see to the furniture of the Church. The good Emperor Justinian cared for this, as much as for his life: Constantine, Theodosius, Valentinian, and other godly Princes called themselves Vasallos, the subjects and bond-servants of God: they remembered that God furnished them in their houses; and were not unmindful to furnish his house.  
When Augustus had beautified Rome with setting up many fair buildings, he said, Jnveni lateritiam, marmoream reddidi: I found it made of brick, but I leave it made of marble. Your Grace, when God sent you to your inheritance & the right of this Realm, found the Church in horrible confusion: & in respect of the true worship of God a Church of brick; or rather, as Ezechiel saith, daubed up with unseasoned mortar. Your Grace hath already redressed the doctrine: now cast your eyes towards the Ministry; give courage and countenance unto Learning, that God's house may be served: so shall you leave to the Church of God, a testimony that the zeal of the Lords house had eaten you up.  
And you, o dear beloved, if there be any such which are neither hot nor cold; which do the work of the Lord negligently; which esteem the word of God but as a matter of policy; which are ashamed to be called Professors of the Gospel of Christ: pray unto God, that he will increase your zeal. Let us continue rooted and built in Christ, and established in the faith: let us have care for the house of God. Whosoever is not after this sort zealous, is a man of a double heart. We may not halt between two opinions: If the Lord be God, follow him; but if Baal be he then go after him: he that is not with Christ, is against him. Many talk of the Gospel, and glory in their knowledge: but it is neither talk, nor knowledge, which shall save them in that day. He that feareth the Lord, and serveth him with a pure heart, and may truly say, the zeal of thine house hath consumed me, he shall be saved. If they shall not escape which have zeal without knowledge, what shall become of us, which have knowledge without zeal?  
And you, whosoever you are that by such means have decayed the Lords house, and abridged the provision and maintenance thereof, and see the miserable wrack of God's Church: if there be any zeal of God in you, if you have any fellowship of the spirit, if any compassion and mercy, if you love God, if you desire the continuance of the Gospel, Oh remember you have the Patrimony due unto them that should attend in the Lord's house. You take unto yourselves wrongfully that which was not lotted for you. Give unto Caesar those things which belong to Caesar, and unto God the things which appertain to him, and make for the beauty & furniture of his house. every yourselves by lawful means, & without the spoil and waste of God's Church. Let not the Ministry by your means be despised: you enriched them which mocked, & blinded, and devoured you; spoil not them now that feed, and instruct, and comfort you. Let us seek the glory of God; let us at length serve the Lord, and not our belly and greedy wantonness.  
So shall God bless you, and prosper you in all your affairs: so shall he strike a terror of you into all foreign Princes that dwell about you: so shall your heart be kept steadfast in the hand of God: so shall your heart be perfect before the Lord: so shall you leave such as shall always praise the Lord in Zion: so shall you see your children's children, and peace upon Jsrael.  
And thou, o most merciful Father, grant that thy words be not spoken in vain: in is thy cause. Thou art our Father, we are as clay in thine hands. Thou hast the key of our hearts. give zeal to them that have knowledge, give knowledge to them that have zeal; that they may be inflamed and ravished with the love of thy house, to sorrow for the decay thereof, and to do all their endeavour to build up and establish the same for ever. AMEN.  
FINIS.   

PSAL. I. Beatus Vir.  
1 BLessed is the man that hath not walked in the Counsel of the , 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 Tree 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  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  shall not be able to stand in the judgement: neither the Sinners in the Congregation of the Righteous.  
7 But the Lord knoweth the way of the Righteous: and the way of the  shall perish.  

THE ANALYSIS.  
THis First and Foremost Psalm, be it but an Introduction to the rest, as some will have 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 proclaims 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 judgement, and that in the Seaventh and last Verse.  
And thus much briefly of the 
a 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 
b Aug. de Verb. Dom. Ser. 14.  speaks, like Ears of Corn in our hand,  ad latentia grana perveniamus, that so we may come to the wheat that lies hid in those words, as it were in the husk.   

VErs. 1. Blessed is the Man that hath not walked in the counsel of the , nor stand in the way of Sinners, and hath not sit in the seat of the Scornful.] It was Pindarus his 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pind. Od. 6.  observation, that in beginning any work, the Forefront thereof should be 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, 
d Ambros. in hunc. Psal.  saith St Ambrose, how meet and convenient a beginning. For as they, saith he, that take upon 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 jesus 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 warfar, promiseth a Donative to the Soldier, and Promotions to his Captains,  spes commodi furetur laborem, & metum 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 Soldiers, 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 . A Praemio coepit, ut pondu● futuri certaminis elevaret. He gins 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 
e 1. Tim. 6.15.  Apostle the Blessed, and only potentate, and King of Kings, and Lord of Lords; Beatitudinis 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 Five more which begin with the self same word, as, 
f Ps 32.1.  BLESSED is he whose unrighteousness is forgiven, and whose sin is covered, 
g Ps. 41.1.  BLESSED is he that considereth the poor and needy. 
h Ps. 112.1.  BLESSED is the man that feareth the Lord. 
i Ps. 119.1.  BLESSED are those that are undefiled in the way, and walk in the Law of the Lord. 
l 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 Adiective, in the Hebrew both hear in this Psalm, as also in the rest, it is always, ASHRE, Blessings, or Beatitudes, not only a Substantive and in the Abstract, but also in the plural number.  
First for the Abstract, it showeth that they are Blessings Substantial, subsisting by themselves, and that it is much more significant so to speak, 
So the Poet, Non vitiosus homo es Zeile sed vitium. Martiol. l. 11. Epig. 93.  then to call a Man Blessed by the Adiective only. Like as the Apostle speaking of our Saviour, and us, useth the Abstract, not the Concrete, the Substantive, not the Adiective, in both: 
g 2. Cor. 5.21.  He hath made him to be Sin for us, who known 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 showeth an heap of Blessings that betide such a man, not as Esaw 
h Gen. 27.38.  said to Isaac, Hast thou but one blessing my Father? No: but as Leah in an other case, A troop 
i Gen. 30.11.  saith she, cometh, and she called his name Gad. For what is Blessedness indeed, but a troop or company of Blessings, intimated by the 
l 1 Cor. 2.9.  Apostle in his first Epistle to the Corinthians, and specified by 
m 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 slyes a fare higher pitch. For, beginning his Sermon on the Mount with 
n 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 saith he, that are persecuted 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; fifthly, obtaining mercy; sixthly, a seeing of God; seaventhly, a 
m Multi in Imperio Romano sunt, sed maiorem Imperii gratiam, qui propiores Imperatori sunt, consequuntur. Ambros. sup. Luc. l. 5. c. 13.  nearer tye unto him, as namely to be called the Children of God; eightly and last, to begin again, and to have in propriety and perpetuity, the kingdom of heaven. Incrementa Virtutum, Incrementa Praemiorum: the augmentation of Virtues, 
n Ambros. Ib.  saith St Ambrose, is the augmentation of Rewards, Plus est enim Dei 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. Hominis appellatione tam foeminam quàm masculum contineri non dubitatur. There is no doubt 
o De Verb. significat. nu. 152.  saith the Civil Law, but this word Homo compriseth the Female, aswell as the Male; and, Viris & Mulieribus commune nomen Homo. Homo 
p Clem. Alex. Paedag. l. 1. c. 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 Virro, and in the Greek, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (about which two Greek words was 
q Vid. Act. & Mon. edit. 4. p. 1456. col. 2.  once no small ado, concerning women's receiving the Communion.) Saint Ambrose 
r Ambros. in hunc Ps.  replies again, that by the word Virro, a Woman may be understood to. In Homine signatur uterque in Viro sexus exprimitur. Sed quemadmodum cum Homo dicitur, uterque comprehenditur: ita cum Vir nominatur, & mulier cuius Vir ille sit, intelligitur. 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 equal, their reward must be equal to. Like to this 
s Bas. in hunc Ps.  hath St. Basil, The Creation of Man and Woman 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, 
t Deut. 27.26.  Cursed is he (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 
u 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, we shall see by and by, in the mean time let us consider why the time present is here used, seeing Blessedness is to be 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 fare as the World is wide. In the World 
x joh. 16.33.  saith our Saviour, ye shall have tribulation, and yet to sweeten those words again, Be of good cheer, saith he, I have overcome the World. Non armato milite, sed irrisa cruse, not by means of men at arms 
y Aug. in Psal. 62.  saith St Austen, but by means of my Cross that was scorned at by men at arms; and as himself led 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 jesus 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 
z Philip. 3.20.  saith he, when yet the Apostle, and his Philippians were still upon earth. Indeed we have here the Pledge of Happiness, or rather the Earnest thereof. For as 
a 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 portu tranquillitatis est. Come what come can, he cannot make Shipwreck 
b Ambros. de jacob, & vita beata c. 6.  saith St Ambrose, that is always in a quiet harbour, the same in effect that our Saviour 
c Mat. 7.25.  saith of the wise Man that built his house upon 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 , 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 Preterperfect tense, as also in the Praeterpluperfect in an other Psalm, where it is 
d Ps. 106.23.  said, He would have destroyed them had not Moses his chosen stand before him in the gap, whereas we in these days would have 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. Gardiner, Such a platform 
e Act. & Mon, p. 1787. col. 2,  saith he, to build his Popery upon, as he thought should have stand for ever, and a day. I once thought it to be the old English, for that old Heywood so 
f Heywood Epig. upon Proverb. Epig. 67. New broom sweepeth clean, which is thus understand: New broom sweepeth clean in the clean sweeper's 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 , 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 employed all the wicked whôsoever; by the Actions all correspondence with them whâtsoever; by the Objects, all iniquity & impiety committed, hôwsoever. Concerning the Persons, no man at first dash in the Superlative degree of being wicked. Nemo repentè fuit turpissimus 
g juvenal. Sat. 2.  saith the Poet, no man in a trice as bad as bad may be. Even good Emperors, as the Emperor Traian 
h Procul differre cunctos Principes Neronis quinquenaio. Sex. Aurel. Vict. de Caesar. in Neron.  observed, came fare short of Nero's first five years, and he who when Offenders were to be condemned, wished so solemnly that he could not a 
i 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 Moor hath avowched, and is of his own setting forth, though it be not in his printed Works, Verily 
l Sir Thomas Moor 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 believe, the most Religious of all the other Orders. He not being now a Novice, but having spent many years 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 than can be believed, and not a simple 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 deed, 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, lest some old Envy should be renewed against that harmless Order. But to come to the point whereupon I began this Story, I myself did hear of those wicked Russians, that when they came to the Chamber of that holy Prior of theirs, they never consulted about any wickedness, until being brought into his private Oratory, they said as the manner is, the Ave Mary on their knees, and when that was said and done, then presently did they rise, and went about their villainy. Thus fare Sr Thomas Moor, and thus much of the Persons.  
Concerning the Actions they are three Degrees too, and therefore Arnobius: Our Consent, 
m 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, 
n Ambros. in hunc Ps.  saith St Ambrose, are the words of holy Scripture set down unto us. For because we are all of us in sin, the Scripture here exacteth not that which is above our Nature, that we sinne 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 than Walking, and Sitting more than Standing The Hebrew style & manner of discurse as the 
o 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 Sat, 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 
p Ier 48.11.  Moab was, settled on his lees; then do they do as 
q 1. King. 21.20  Ahab did▪ sell themselves to work evil; then do they phrase it in 
r joh, 19 10.  pilate's voice, Speakest thou not unto me! knowest thou not that I have power to crucify thee, and have power to release thee! Rugitus saevit Leonis, tument colla serpentis: It was the roaring of a Lion, 
s 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, 
t Phil. 3.18.  Many walk of whom I have 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 read in the 
u 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 we read in the 
x 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. 
y Gen. 21.9.  Mocking: the Apostle St Paul in the New doth deliver it as a Persecution. As then, 
z Gal. 4.29.  saith he, he that was borne after the flesh, persecuted him that was borne 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, 
a 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, 
b Aug. in Ps. 127.  Christians are not in these days free from Persecution, because the Devil sets not upon them by means of persecuting Tyrants, do but begin to lead a godly life, and thou shalt easily find that all that will live godly in Christ jesus, shall suffer Persecution. So Saint chrysostom, Quid ●is? Non adest Martyrij tempus? To one that should say, It is not now the time of Martyrdom, but if it were, than would he do, I marry would he (like as many Protestants say now adays) What sayest thou, 
c Chrys. in 2. a● Cor c. 1. Hom.  saith S. chrysostom, 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 
d Laurent. Be●erlinck 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 have reserved that Term, Cathedram pestilentiae, The Chair of Pestilence 
e Vid. Iuels 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 jesus, was just, and true, to whom he might have joined also the Author of that Marginal Note upon the 
f Dist. 13. Item in Margin.  Decrees, judaei mortaliter peccassent, nisi Christum crucifixissent: The jews had committed mortal sin, had they not crucified Christ jesus. As for those Reverend Men at Dort, not one of them but might say as 
g Tull. Phil●p. 2  Tully in another case, In huius me Consilij societatem, tanquam in equum Troianum includi cum Principibu● non recuso. But I have been too long upon this first Verse, and yet before we part from it, let me briefly tell you two Stories concerning the word BLESSED.  
The First is this. When Petilian the Donatist (like Beyerlinck) had alleged this Psalm against the Orthodox Christians: St Austen answering for them, Who cannot discern, 
h Aug. count. 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 only Corne. Well, I advise you to read 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 Abraham's seed. F r that which is written in Latin, Beatus Vir, in the Greek it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now that MACARIUS 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 h m try his own work, that so he may have the praise in himself, and not in another.  
The other is this. When one of the Priests in Constantine's time, had 
i 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 have the Government of all the World, & to reign afterwards with Christ: Constantine was ill pleased with the hearing hear of, 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 baptised: 
l Euseb. Jb. c. 63. Graece. p. 255. b.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 be exercise himself day & night.] Nobis initium bonorum, abstinentia peccatorum est. To us, 
m Ambros. in hunc. Ps.  saith S. Ambrose, the beginning of good things, is an abstinence from sins, and therefore we read, 
n Ps. 37.27.  Fl●e 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 
o Vid. Vrsi●. Catech. Angl. edit. 1611. p. 886.  derived from Lego, which hath two significations, namely to read, and publish, or else to choose. With the former derivation agreeth th● Hebrew word Thorah, with the later 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek. In the Hebrew the Law i● called Thorah, Doctrine, because L●wes are published unto all, that every one may learn them. The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cometh from a Wotd that signifieth to divide and distribute, and therefote 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, winch were therefore called the LAW, for asm●ch as all the Laws that belonged to the jews, Moral, Ceremonial, and judicial, were comprised in those Books. The Moral Law is a Doctrine, agreeing with the eternal Wisdom, and justice of G d, 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 Externall, 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, Externall solemn Actions and Gestures, which in the public Worship of God, were to be performed, binding the jews 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 jews, according to the tenor of both Tables of the Decalogue, that is, of the Order and Offices of Magistrates, of judgement, Punishments, Contracts, and of the distinguishing & bounding of Dominions, delivered from God by Moses, for the settling and preserving of the jews 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 (one only 
p There are in the English five more, the 84. the 121, the 132, the 149, and the 156. but in the Latin they have 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, Commandments, Statutes, judgements, Ceremonies, Righteousness, or Truth. In these Laws it should seem the jews were so perfect, that josephus speaking of them: Every one 
q joseph. count. 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 have them as it were written, and printed in our minds, 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 read, 
r Hieron. ad Lect. de Instit. Filiae.  saith St jerom read, and pray: wrighting to a Gentlewoman, concerning the bringing up of her Daughter. And writing to an other, Let the Book of sacred Scriptures 
s Hieron. ad Rust. Monach.  saith he, be never out of thy hands, or from thine eyes. Discatur Psalterium ad verbum. As for the Book of Psalms, get that in thy memory word by word. For such is our Nature 
t 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 Author's report even of Bruit Beasts. This 
u 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 Fellows 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 
x Plin. l. 10. c. 42.  Pliny tells us the like of Pies, and Stairs, & Nightingales: and 
y Plutarch. de Solert. Animal.  Plutarch tells of a Pie, that to learn certain Tunes which she heard Minstrels play, waxed dumb many days after. At length upon 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 have 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 
z Levit. 11.7.  unclean to the Israelites, because it chewed not the Cud, howsoever it divided the Hoof: so howsoever we read the Word, and divide our times to that purpose, yet unless we Meditate thereupon, and do as the Blessed 
a Luc. 2.51.  Virgin did, lay it up in our hearts, as in good ground, either the wicked One cometh, and catcheth it away: 
b Mat. 13.15.  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 seedtime 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 upon many in the Eyes of every Age. Sunt aliqui quorum fructus quia minus properè, minus prosperè oriuntur. Some there are, 
c Bern. Serm. de Sanct. Benedicto.  saith St Bernard, whose fruits, for they ripen too soon, become at length too too sour: They are like those Figs the Prophet jeremy 
d 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 Poet's 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 
e Bernard. de S. Andr. Ser. 1.  sit summus, no man in a trice as good as good may be. Ascendendo, non volando apprehenditur summitas scalae: 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 climb, 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, 
f 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 deed at both times admirable is the Benefit that every of us may reap by reading the Holy Scriptures. For if 
g 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 Hoame, and Abroad: how much more truly may we say of God's Holy Scriptures, that they confirm our younger Years, 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 Hoame, they no whit hinder us abroad, they watch with us all Night; if we travail, they travail with us, if we husband's it in the Country, they will husband it with us.  
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 have 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 
h Ps. 119▪  saith he, what love have I unto thy Law, all the day long is my study in it. Secondly for the Night, 
i Ver●●●  I have thought upon thy Name O Lord in the night season, and have 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 
l Ambr●●. de bono Mortis p. 245.  saith S. Ambrose. There are that endeavour to 
m T●uanu● Hist. l. 16.  prove that studying in the 
n Noctem Euphronam dixe●unt 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 Healthfulness shall be had both of Body and Soul.  
And here I cannot but remember that worthy choice which our most worthy 
q Sigillum JOANNIS HOWSON Episcopi Oxoniensis.  Diocesan hath made of these Words Diebus & Noctibus for his Episcopal Impreze, which of all places of holy Scripture, seeing he hath made such special choice of, as to have 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 than 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 Porus 
o Plut. de F●rt. Alex. Orat. 1.  answered in an other case, who being King Alexander's 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 have done? Nay nothing else, said King Porus, for to be in treated like a King, compriseth all Offices, and all respectivenes whatsoever. Excellent are the Verses which 
p Mart. l. 10. Epig 47.  Marshal hath of a Blessed Life; there is in our English Tongue also a 
q 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 bore thee, and the paps which thou hast sucked: Yea rather 
r Luc. 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, 
s 2 King. 5.12  Are not Abana and Pharphar Rivers of Damascus, better than all the waters of Israel? May I not wash in them, and be clean? So, are not PROFIT, PLEASURE, and PREFERMENT, the three great Rivers of the World, better than 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 have 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 upon it, nothing more.  
Pecunia ingens generis humani Bonum  
Cui nec voluptas Matris, aut blandae potest  
Par esse Prolis, nec sacer meritis Parens.  
Money 
t 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 Paul's Words never more true, 
u Phil. 2.21.  Omnes quae sua sunt, quaerunt, All seek their own. And yet how little makes Wealth to Man's Felicity! The Emperor Constantine to a covetous Wretch, shown the same, no man better. I pray thee, 
x 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 upon the ground, the full breadth of a Man with the 
y Per ea adhuc tempora Reges Hastas pro diademate habeb●t quas Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixere Iust●n l. 43.  Spear he had in his Hand: Hadst thou saith he, all the Wealth of this World in thy Coffers at hoame, yet shalt thou enjoy no more Ground than I have here allotted thee out, if yet thou enjoy so much.  
Concerning PLEASURE what difference betwixt the very Bruit Beast and Man, but that Man speaketh the Beast doth not. And yet, 
z Lact. Justit. 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, ut afficiantur suavissimis sensibus, eofque esse tanti ut 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 be 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 
a 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 Ariosto 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 read it, I will not be scrupulous to set it down in a 
b Ariost. seven Satyrs 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 Man's humour fit,  
A certain Nation which I know not well,  
Did at the foot of an high Mountain dwell,  
Whose top the Heaven's 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 she  
Altered her Shape, her Face, and Quantity,  
They straight 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.  
Resolved thereon they mount the Hill right soon  
With Baskets, and with Sacks to catch the Moon,  
Striving who first unto the top should rise,  
And make himself the Master of the prize.  
But mounted up, and seeing that they were  
As far off as before, and ne'er 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, 
c 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. 
d Both de Consolat. l. 3. Pros. 4  Num vis ea est Magistratibus, ut utentium mentibus Virtutes inserant, Vitia depellant? At qui non fugare, sed illustrare potius nequitiam solent. Is there such virtue in Preferment, saith Boetius, that it may plant Virtues in the minds of them that have it, and suppress Vices? Nay, but oftentimes so fare 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 Tree planted by the water side, that will bring forth his fruit in due season.] That Man is like a Tree, but a Tree turned upside down, hath been a saying of old, and is discoursed of by Scaliger, in regard of many resemblances. Trees, 
e Scal, de Subtle. Exerc. 140. §. 2.  saith he, have their Branches upwards, we our Branches, that is, our Legs, and Arms, downwards: We enclosed in a skin, they in a bark or rind: They their mouth in the earth, we have ours towards Heaven, that as they from thence have all their being, so we 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 Tree. The profanest man that is, may in this sort be like a Tree, but to be like a Tree in the Prophet's meaning, 
f Virg. Aeneid. l. 6.  Hoc opus, hic labor est, Few they are that so may be.  
First then let us consider what Tree it is, is here meant, for all Interpreters are not of one & the self same mind. Some take it to be the Olive Tree, but Hesiod the Poet, who was so skilful in Husbandry, sets so infamous a mark on that Tree, that of all Trees bearing fruit, a Godly man me thinks, should not in any case be like that Tree. His Note is this, as 
g Plin. Nat. hist. l. 15. c. 1.  Pliny relateth it to us, That to that day a man was never known to have gathered the Fruit of that Olive Tree 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 be the Palm, or Date Tree, whereof in that Land there was such plenty. Pliny speaking of the Palm, or Date Tree, It love's, 
h Plin. Nat. Hist. l. 15. c. 1.  saith he, to grow by some River's side, where it may have (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, 
i De Verb. signif. nu. 8.  say they, signifies aswell the Present, as it doth the Future Tense. So that, He shall be 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 Tree that will bring forth his Fruit, it is apparent that here he is likened to a Fruitful Tree. And not only here, but elsewhere, for seldom or never shall we read in Scriptures, that a Godly man is likened to any other. And therefore S. john the Baptist, 
l Mat. 3.10.  Now the Axe is laid unto the root of the Tree, therefore every Tree which bringeth not forth good fruit is hewn down, and cast into the fire. Concerning the Fruitless Tree, it is the Master's question in the Gospel, 
m Luc. 13.7.  Why cumbreth it the ground? And though the Dresser of the Vineyard make answer for it, Lord let it alone this year also, till I shall dag about it, and dung it: yet his Conclusion there is (to show his justice aswell 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, 
n Mat. 21.19.  Let no fruit grow on thee hence forward for ever: And presently the Figtree 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, 
o Esay 28.16.  saith the Lord in Esay, I lay in Zion for a foundation, a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Indeed as Livy 
p 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 waste of Faith, & therefore those Seeds that made such haste to spring up, because they had no deepness of earth, our Saviour 
q Mat. 13.5.  showeth how they were scorched and withered away because they had not root. I verily think, 
r Senec. de Tranquill. Vit. l. 1. c. 1.  saith Seneca, that many might have attained to wisdom indeed, but that they thought themselves sure of it to to soon: and it was an excellent 
s 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 forwards by insensible degrees, for so, saith he, the Sun goeth about the whole World. But of this kind of argument I spoke 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 have 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, 
t Rom. 10.18.  Have 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 have 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 Tree, 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 
u 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 
x Et Foliis viduantur Orni. Horat. Carm. l. 2. Od. 9  Widows. The same 
y Plin. Ib. c. 22.  Pliny relateth, that all Trees (except some that he had named before, whereof the Date Tree was one) do lose 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 shall not whither, let us see what that Leaf may be.  
Some think by Leaves in this Verse, the Godly man's 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 
z Tremell. 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 
a 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 be as 
b job. 42.12.  jobs Goods were, restored to him again. He that numbereth the 
c Mat. 10.30.  Hairs of our head, so that not 
d Act. 27.34.  one of them shall fall, numbereth these Leaves to. And that which St Austen 
e Aug. Confess. l. 7. c. 6.  saith of Providence in general, that the World is governed thereby, Vsque 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 
e Printed by my FATHER, & William Seres Aᵒ D. 1549.  set forth in King Edward's time, it seems it came from thence, if not from the English Psalter which was in King Edward's days. 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 
f Arist. Ethic. l. 3. c. 5.  Philosopher, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: he is the Fountain and Father of his Actions, as of his Children. As than 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 
g Gen. 30.27.  jacob, when he served under Laban: so was it with 
h Gen. 39.23.  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 
i Deut. 30.9.  Moses speaks: then 
l Psal. 32.11.  Mercy shall embrace him on every side, and the 
m Psal. 91.11.  Angels shall 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 
n Plutarch. de Ira cohibenda.  Lacedæmonians did unto their Children their drunken Helots', to teach them to beware of the Vice of Drunkenness the better.  
Verse 5. As for the  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 have been thought that the Prophet in this place would have held on his Metaphor, and have compared as the Good, to a Good Tree. So the Wicked to a Tree to, though it were but to a fruitless Tree, and so St jude doth, These are Trees without fruit 
o jude 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, & 
p 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 judgements of God compared here to the Wind. The Wind is an 
q 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 upon 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, 
r Ps. 18.15.  The breath of God's displeasure, so powerful against all withstanding, that we read of goodly Edifices, nay Towns, and Cities, that have been ruinated thereby. And how may Chaff then stand before it? Wherefore as the Rulers of jezreel said concerning jehu, 
s 2 King. 10.4.  Behold, two Kings stood not before him: how then shall we stand? So may the Wicked say, if his judgements 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  shall not be able to stand in the judgement: neither the Sinners in the Congregation of the Righteous.] The judgement here spoken of, is likely to be the last Day, when they shall say to the Mountains and Rocks, 
t 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 
u Heb. 11.35.  speaks the Apostle, others have trial of cruel mockings and scourge, yea moreover of bonds, and imprisonment. They are stoned, they are sawen asunder, are tempted, are slain with the Sword: they wander about in sheepskins, and goat-skinnes, being destitute, afflicted, tormented. Of whom the World is not worthy, they wander in Deserts, and in Mountains, and in Dens and Caves of the Earth. But, 
x 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 send his Angels, 
y Mat. 24.31.  saith our Saviour, with a great sound of a Trumpet, and they shall 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, 
z Ezech 37.9.  saith the Prophet, and stood upon their feet, an exceeding great Army. In this great Congregation then, in this great Assembly, wherein We must all appear 
a 2 Cor. 5.10.  before the judgement 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  be able to Stand. And if the Righteous scarcely be saved, 
b 1 Pet. 4.18.  saith S. Peter, where shall the  & Sinners appear. If any hidden Crime of ours, 
c Chrys. in Ep. ad Rom. Hom. 5.  saith S. chrysostom, 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 have but so many witnesses of his Fault as now are present? And in what case then shall we be, Wretches as we are, when all shall be laid open to the whole World in such a glorious great Theatre as that shall be, consisting partly of those we 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  shall perish.] 
d Drusius Observat. l. 14 c. 4.  A Man is called Righteous or lust 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, 
e Hab. 2.4.  The Justice shall live by his Faith; By reason of the Virtues he hath, as this our Psalmist in another place, 
f Ps. 11.3.  What hath the Righteous done? And King Solomon in this sense, 
g Prov. 10.7.  The memory of the Justice is blessed, and oftentimes in that Book, where also in the name of Righteousness, Virtue is understood, as in that sentence of his, 
h 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. 
i Hab. 1.13.  Wherefore holdest thou thy tongue, when the wicked devoureth the man that is more Righteous than he, speaking of the jews, 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 judgement a just cause, as in the Prophet Amos, 
l Amos. 2.6.  They sold the Righteous for Silver. So the Prophet David, 
m Psa. l. 7.8  Give Sentence with me O Lord, according to my Righteousness, understanding by Righteousness, nothing else but the Righteousness of his Cause, as if he had said Give sentence with me O Lord, according to my Righteous Cause. For the better explaining of the Premises, There nether is, 
n Mr hooker's learned Discourse of justificat. Works etc. p. 2.  saith Reverend Hooker, or ever was, any mere natural man absolutely Righteous in himself, that is to say, void of all Unrighteousness, of all Sinne. 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 we 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 jews Righteous men, not only because being justified by Faith they were free from Sin, but also because they had their measure of Fruit in holiness. Thus the Prophet here in this place, though speaking elsewhere of Men in general, 
o Ps. 14.4.  They are all gone out of the way, saith he, they are altogethe become abominable, there is none that doth good, no not one, (which he seemeth there to speak with reference unto God, whose eyes are 
p Ecclus. 23.19.  ten thousand times brighter than 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 have a measure in the Fruit of Holiness, and a right unto the Title of Righteous Men.  
Secondly, concerning the Way here, The Way of the Righteous, and The Way of the , we are to understand by these Ways, Counsels, Actions, or Endeavours of the Righteous: and the Counsels, Actions, or Endeavours of the , for so in holy Scripture are Ways sometimes taken. Like as the Prophet jeremy 
q 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 , (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 than the Wicked are ware of. And therefore to them that say, 
r Ps. 73.11.  Tush, how should God perceive it, is there knowledge in the most Highest? His answer is in another place, 
s Ps. 10.15.  Surely thou hast seen it, for thou beholdest Ungodliness & Wrong. And again, 
t 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 , 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, 
u Arnob. in hunc Ps.  saith Arnobius, in sine saeculi, quod in fine Psalmi Sermo Propheticus comminatur: that shall happen to the  in the end of the World, which the Prophet here threatneth them in the end of this Psalm. It it an excellent passage which the Book of Wisdom hath to this purpose, whose Author discoursing of the miserable end of the Wicked: They shall be utterly, 
x Wis. 4.19.  saith he, laid waste, 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: 
y Wisd. 5.1.  Then shall the Righteous man stand in great boldness, before the face of such as have 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 fare 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: 
z 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 Post 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 Anointed.  
3 Let us break their bonds asunder: and cast away their cords from us.  
4 He that dwelleth in heaven shall laugh them to scorn, the Lord shall have them in derision.  
5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure.  
6 Yet have I set my King upon my holy hill of Zion.  
7 I will preach the Law whereof the Lord hath said unto me: Thou art my Son, this day have I begotten thee:  
8 Desire of me, and I shall give thee the Heathen for thine inheritance: and the uttermost parts of the Earth for thy possession.  
9 Thou shalt bruise them with a Rod of iron: & break them in pieces like a Potter's vessel.  
10 Be wise now therefore Oye Kings, be learned ye that are judges of the Earth.  
11 Serve the Lord in fear, and rejoice unto him with reverence.  
12 Kiss the Son lest 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 read 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 Saviour's Kingdom, let us consider Verse by Verse the Prophet's Method in this Psalm. The Prophet then after the Description of the Enterprises of the Wicked against that Kingdom: First in the People's 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 be 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 ●ift 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, a●d 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 than 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 only begotten Son Christ jesus, whom in his own s●eed he had placed over them, as it is in the Twelfth and last Verse.  

a Hyper. de Rat. Stud Theol. l. 2. c. 27. Obseruat. 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 gins 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 Seaventh; 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 r●ge 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 jews call all those Nations that were not of their Religion. The Heathen then here meant in respect of David, might be the jebuzites, 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 jews to. For how did the Gentiles rage against his Kingdom? how did the jews? 
— 
b Senec. Herc. Fur. Act. 2. sc. O Magne.  Nunquid immunis fuit  
Infantis aetas?  King Herod heard no sooner of his Birth, but himself was 
c Mat. 2.3.  troubled, and all Jerusalem with him. And how like a Fox he went about to have surprised him, the Story is manifest.  
The People are 
d Horat. Epist. l. 1. Ep. 1.  Bellua multorum capitum, a Beast with many heads, who if they be once up in arms, 
e Virg. Aeneid. l. 1.  jamque Faces & Saxa volant, furor arma ministrat. Fire brands and Stones fly about the Streets, and that's a Weapon that come s next to hand. Where the People are principal Actors, 
f Dr Fentoa 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 judges upon occasion of great misdemeanours in the Kingdom of Israel, 
g judg. 17.6.18.1.19.1.21.25.  In those days there was no King in Israel, but every man did that which was right in his own Eyes. How furious popular Tumults have been in this case, no History whatsoever but hath Examples thick and threefold, but of all Histories that of josephus concerning the Wars of the jews, is in my mind most remarkable. But what is this Vain thing here imagined by the People?  
Concerning the Word [Vain] Aulus Gellius 
h 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 upon 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, ut quid? ac si diceretur Frustra. It is here 
i 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, 
l Esay 8.10.  Take counsel together, & it shall come to naught: speak the Word, and it shall not stand, for God is with us. And again, 
m Esay 40.15.  Behold the Nations are as a drop of a Bucket, and are counted as the small dust of the Balance, behold he taketh up the Yles as a very little thing. 
n Vers. 17.  All Nations before him are as Nothing, and they are counted to him, less than Nothing, and Vanity.  
Verse 2. The Kings of the Earth stand up, and the Rulers take counsel together: against the Lord, and against his Anointed.] 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 aught to pass in that kind, the People but an headstrong multitude, and unable to perform their Designs: now Wit, and Cunning, and Policy, begin to play their parts, and a Body would now think that all should be as they would have it. Lo here an Unity such at it was, but Vnit as Facinoro sorum, as 
o Bernard. de Assumpt. Mariae Ser. 5.  speaks St Bernard, an Unity not of Saints, but of Sinners, Peruersa & execranda talis Vnitas, such an Unity as that, saith he, is both preposterous, and execrable. Amat & Auaritia Vnitatem. Quod amat bonum est, sed ubi amandum sit, nescit. Even Covetousness itself 
p 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 shall agree in that which is notoriously bad as here they do in this place, it aggravates either's fault, and b●th 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, 
q Amos. 5.16.  speaks, and the God of Hosts It is in the Original, the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and God is therefore called Lord, because as S. Ambrose 
r Ambros. in ep. 〈◊〉 Coloss. c. 4.  saith, he hath dominion both ov●r our Bodies, & over our Soul●; because, as 
s ●act. ●n●it. l. 4 c. 3.  Laectantius, 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, 
t 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, 
u Greg in Cant. Cantic. Prol.  saith he, then doth he name himself LORD, when he will be honoured FATHER when he will be beloved, HUSBAND, though in the Old Testament the two Appellations F●th r, and Hu●b●nd, are seldom mentioned Lord, most often. Many thin●s, 
x Aug. de Ser. Dom. in Mont. l. 2.  such S. Austen, are delivered in holy Scripture to be spo●●n in God's praises, 〈◊〉 s●all ●ou find it to ●aue been commanded to the P●●pl● o● Isr●el that s●ea●●●g unto God they shuld s y OUR ●ATHER, or that they should p●ay unto God a● a 
Gr●tius Nomen est Pieta●●, quàm Pote●at▪ Tertull. Apolog. c. 34.  FATHER R but he is 〈…〉 LORD, to put them in mind 〈…〉 Servants to ●im. And yet our S●●● ur C●●is●, God and M●n, Henceforth I call you not 〈◊〉, 
y joh. 15.15.  s●i●h he, for the Sequent knoweth not what hi● L●rd 〈…〉 I h●●● c●lle● 〈◊〉 FR●NDS: for all things that I ●au●●●●rd of my Father, I have made known unto you.  
Secondly, concerning Anointed, that is here set for the Second Person indeed, Chr●st jesus our Saviour, who was to be our Prophet, our Priest, and Prince, and therefore is said in holy Scripture to be Anointed by God. Not that at any time he was Anointed with material Oil, 
z Act. 4.27.  but as S. Peter in one place 
a Act. 10.38.  With the Holy Ghost, & with Power; And as our 
b Ps. 45.8.  Psalmist in another, With the Oil of Gladness above his Fellows. The time of this his Anointing was not doubt in the time of his Conception, even before he was b●rne, and therefore he was no sooner borne, but an Angel said unto the Shepherds: 
c Luc. 2.10.  Behold I bring you good Tidings of great joy, which shall be to all People, for unto you is borne 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 upon the report Peter and john made of their usage by the Rulers of the jews, they lift up their voice to God with one accord, & said, 
d Act. 4 2●.  Lord thou art God which hast made Heaven and Earth, and the Sea, and ●ll that in them is. Who by the mouth of thy Servant David hast said, why did the Heathen rage, and the People imagin● vain things? The Kings of the Earth stood up, and the Ruler's were gathered together against the Lord, and against his Christ. For of a truth against thy holy Child jesus, 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 
e 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. 11.2. Mat. 2.5.  Out of Egypt have I called m● Son, and it was applied to our Saviour by the Evangelist S. M●thew; It was said of King Solomon, 
2 Sam. 2 14. H●b. 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 
h Dion. Carth. in Mat. 2. Art. 5  Dionysius Carthusianus, 
i Tost. in Deut. 18. qu. 6,  Tostatus, and the 
l Rhem. in 2. King. 7.14. in marg.  Rhemists in the Douai Bible, do make them both Literal. Tostatus gives the Reason, Nam una Litera benè potest importare duos sensus, quando unus subordinatur alteri. Having spoken of a place of Scripture that might be understood either of our Saviour, or of his Prophets, Sensus literalis est uterque. 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, 
m D. Abbot's Sermon upon 1. Cor. 10.32. not printed.  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 ambulatory; one thing named not so much for itself, as for another intended and signified thereby, but whither 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, 
n Hieron. in jerem. c. 11. in fine  saith he, S. jerom was feign 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 us.] He that keepeth his Mouth, 
o Prov. 13 3.  saith Solomon▪ keepeth his Life, but he that openeth wide his Lips shall have Destruction. Here is an opening of the Lips so wide, that they set upon 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, 
p 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 
q Esay. 5.18.  Cords of Vanity, and to be bound with Satan's Cart-roaps, and they are no whit troubled therewith. Indeed Religion is a Bond, and therefore Lactantius, Being tied, ʳ saith he, 
q Lact. Instit. l. 4. c. 28.  with this Bond of Piety, Deo relegati sumus, we are tied unto God, from the which kind of Tie, Religion hath her Name, not as Tully will have it, A Relegendo, of reading again, 
s Tully de Nat. Deor. l. 2. So S. Austen. de Civ. Dei. l. 10. c. 4.  or remembering. And again in the same Chapter, We have 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, 
t Senec. Troas Act. 4. sc. Quicunque  Profuit multis capi, it hath been Happy for Many that they have been taken Captives, so especially may we say in this Case, where the 
x 1. Io. 5.3.  Yoke is so easy and the Burden light, 
u Mat. 11.30.  where his 
x 1. Io. 5.3.  Commandments are not grievous, and as we are taught by the Church to acknowledge, 
y Commun. Book Sec. Coll. for Peace.  His Service is perfect Freedom. The same which Boethius hath in his Book of Consolation, 
z Boet. de Consol. l. 1. Pros. 5.  Cuius agi Fraenis, atque obtempe-Iustitiae, summa Libertas est.  
Verse. 4. He that dwelleth in Heaven shall laugh them to scorn: the Lord shall have them in derision.] Nihil horum sapere oportet carnaliter, 
a 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, — 
b Horat. Serm. l 1.  Hic Niger est, hunc tu Romane caveto 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 
c Calv. in hunc Ps.  saith Calvine, that when the World is up in Arms against him, he needeth no Munitions, no Fortifications, or Engynes in behalf of himself, but that he can bridle them in an instant, with as much facility & ease, 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 was 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 Circle of Heaven, Behold the Heaven, 
d 1 Kings 8.27  saith Solomon, and Heaven of Heavens cannot contain thee: but for that the Heaven is his Throne, as 
e 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 judgements of God were to come upon those Heathen, and upon the People. It is as if the Prophet had said: After that the Lord hath suffered awhile their Attempts, and Oppositions against the Government of his Son, he shall in a time convenient to speak unto them in his wrath, as that he shall utterly confound them. Which Speaking of his, is not so to be taken, as if himself would vouchsafe to talk with them Face to Face, as 
f 2 joh. 1.12. 3 joh. 1.14.  speaks the Apostle St john, as it may be thought, he spoke with 
g Gen. 3.17.  Adam, with 
h 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. 
i 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 upon men, in slumbering upon the bed: then he openeth the E●res of men, and sealeth their Instruction, that he may withdraw man from his purpose, and hid pride from man. 
l Verse 19  He is chastened also with pain upon 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 jealousy, and in his Fury, and in his jealousy, and in the Fire of his Wrath, as the Prophet 
m Ezech. 36.1. Vers. 6. Ezech 38.19.  Ezechiel tells us: and therefore the Israelites to Moses? 
n Exod. 20.19  Speak thou with us, and we will hear▪ but let not GOD speak with us, lest 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 
o Drusius Observat. l. 7. c. 25.  say it should be read, Tunc occidet fortes eorum: Then shall he slay their strong men; the word jedabber in the Original coming of Deber, that sometimes signifies the Plague or Pestilence. But seeing it is not so in this Translation, nor in the last Translation of the Psalms, I for my part have no Commission to commend that reading unto you.  
Vers. 6. Yet have I set my King upon my holy Hill of Zion.] 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: Have set my King, that is, my holy One, my beloved Son in whom I am so well pleased, upon Zion, to wit, the Church, upon my holy Hill of Zion, my holy Catholic Church. For 
p Aug. in Joh. Tract. 115.  Zion ille, & Mons ille, non est de hoc Mundo. This Zion, and this Hill is not of this world. Quod est enim eius Regnum, nisi Credentes in eum. Non ait, Nunc autem Reguum meum non est hîc, sed non est hînc. For what is his Kingdom, 
p Aug. in Joh. Tract. 115.  saith S. Austen, but those that believe in him. He saith not, My Kingdom is not hêre, but my Kingdom is not hence.  
Concerning the Hill of Zion, there is much speech in holy Scripture. The Hill of Zion, 
q Ps. 48.2.  saith our Prophet in another place, is a fair place, and the joy of the whole earth: upon the North side lieth the City of the great King, God is well known in her Palaces as a sure refuge. Again, 
r Ps. 68.15.  As the Hill of Basan, so is God's Hill, even an high Hill as the Hill of Basan. Why hop ye so ye high Hills? This is God's Hill, in the which it pleaseth him to dwell, yea the Lord will abide in it for ever. And yet again, 
s Ps. 78.68.  He refused the Tabernacle of joseph, and chose not the Tribe of Ephraim, but chose the Tribe of juda: even the Hill of Zion 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, upon this Hill of Zion, for that Zion and jerusalem were the very first places in the World, from whence this Gospel did first begin. Come ye, 
t 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 Zion shall go forth h●● 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, 
u 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 
x Esay. 48.2.  Esay the Prophet, and by 
y 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 have 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 be fare from opposing force to force, I will not seek human 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 be powerful enough against all resistance, Thou art my Son, this day have I begotten thee. This Word, this Law, this Decree of God above, is powerful enough, and much more sharp than any two edged Sword. It is mighty through God to the pulling down of strong bolds. 
z 1. Pet. 1.24.  All 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 have I begotten thee, the Arrians laid hold upon them to impugn thereby the Eternity of our Saviour, & all for because forsooth mention is here made of Hodie, this day. Whereupon S. Austen, Quid me stimulas Arriane & rides cum audis hodie. Arrian, 
a Aug. de quinque Haeresib. c. 4.  saith S. Austen, why dost thou jog 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 Days that are still coming, and still going, the Hours are not changed, the Times and Moment's are not altered, the Day is not finished with bonds & limits, nor begun with any beginning. Again, in his Confessions, speaking unto God, Thy Years 
b 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 Years 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 be, when as all shall not be. Thy Years are one Day, and thy Day is not [Quotidie] every Day, but [Hodie] 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 than Eternity itself, and therefore thou didst beget one coeternal to thyself, whenas thou saidst, This Day have I begotten thee. And yet again in another place, The Baptism of Christ, 
c 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 be 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 have I begotten thee, pointed not out that one Day of time wherein he was Baptised, 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 
d Vid. D. Boys Festiv. Thursd in Easter week  interpret these Words: Thou art my Son this day have I begotten thee, of the day of our Saviour's Incarnation: the Apostle S. Paul, he interpreteth it of the Day of his Resurrection: 
e Act. 13.33.  We, ⁱ 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 jesus again, as it is also written in the Second Psalm, Thou art my son this day have I begotten thee. The same Apostle to the Hebrews shows the excellency of this Name, Son; For unto which of the Angels, 
f Heb. 1.5.  saith the Apostle, said he at any time, Thou art my Son this day have 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 
g Exod. 4.22.  First Borne, and consequently his Son; all the 
h Rom. 8.14.  Elect are the Sons of God; 
i Ps. 45.17.  Magistrates are his Sons; and 
l 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 
m Aug. Hom. 32  S. Austen, Vnus est Vnicus de illo genitus: He alone is the only one begotten of God. And again, 
n 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, & Coaeoernall 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 JESUS, namely that not the jews only, but the Heathen, that is, the Gentiles also, should be his Inheritance, and Possession. Quis Christianus unquam dubitavit hoc de Christo esse praedictum. What Christian ever doubted 
o Aug. de Vnit. 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 
p joseph. de Bell. judaic. l. 7. c. 12  showing the causes that moved the jews 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 Monarch 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. josephus expresseth not in that place what that Oracle might be, but Eusebius making answer unto him concerning that Passage of his, showeth that Vespasian ruled not the whole World, but the Roman Empire only. This Oracle therefore 
q 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 
r 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 
o Sr JAMES SEMPLE, of Sacrilege. Part. 1. c. 7. §. 3.  KNIGHT, that God's 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 withhold the Other, I mean their Tithes. But I go forwards.  
Concerning the Gentiles, and their calling, many and manifold were the Prophecies that were in the Old Testament, the performance whereof was in the New. It was necessary 
s Act. 13.46.  said Paul & Barnabas, that the Word of God should first have been spoken to you (meaning the jews) 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 jews as St Austen 
t Aug. Quaest. super jud. qu. 49. & de Temp. Ser. 108.  speaks in divers places of his Works, were like to gedeon's Fleece. For as at the first, the Dew was only upon that, and all 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 jews only, and none but they were in request, I am not sent 
u Mat. 15.24.  saith our Saviour, but to the lost Sheep of the House of Israel, howbeit now the case is altered, & as 
x Luc. 1.53.  spoke the Blessed Virgin, He hath filled the Hungry with good things: and the Rich he hath sent empty away. And now as 
y Aug. in Ps. 45.  speaks St Austen, The Bible is a Book, wherein we read 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 God's hands? Nulla res carius constat quàm quae precibus empta est. Prayers 
z 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, 
a 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 be 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 have not 
b jam. 4.2.  saith he, because ye ask not. Ye ask, and receive not, because ye ask amiss. But concerning our Saviour's ask, That Christ as the only begotten Son of God, 
c Mr Hooker 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 thanks, or make Petition unto God, were most absurd. As Man what could be seem 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 
d 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 behoove us also to pray for that which we would obtain at God's hands. To rely on God's Providence only, and to make that lazy Resolution, That that shallbe, shall be, without any more ado, is  Stupidity, To them which asked long ago, what need there was of Prayer, seeing God did know beforehand what was necessary for us, St Austen makes this answer, 
e Aug. de Serm. Dom, in Mont. 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 poured into us. 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 intellectivall, 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 Potter's 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 Potter's Vessel, made of Clay, than which there is almost nothing more frail and brittle. Concerning the breaking of such a Vessel the Prophet jeremy thus 
f jer. 19.11.  speaks Thus saith tho Lord of Hosts, even so will I break this People, and this City, as one breaketh a Potter's Vessel that cannot be made whole again. Whereupon St Gregory, A Potter's Vessel 
g Greg. in Quint. Psal. Poenit.  saith he, after it is once broken, can by no means be repaired again, and what then is meant by the breaking of Potter's Vessels, but final Damnation.  
But what is the Instrument wherewith such Vessels shall be broken? A Rod of Iron? what? but Potter's Vessels? why a Wand were sufficient, a Stick, a Staff. It is 
h 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 upon like occasion, Thou 
i Diog. Laert. de Vit. Philos. l. 4. in Arcesil.  saith he, marrest my Workmanship, and I will mar thine. And indeed it is a less matter than a Rod of Iron that would serve the turn, but the Severity of his judgement 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 
l Rev. 2.27. Rev. 19.15.  Revelation, and it signifieth literally, 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 
m 2. Thess. 2.8  St Paul to the Thessalonians calls The Spirit of his mouth: the Prophet 
n 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 
o In ●re Gladii jer. 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 
p Exod. 15.10  saith Moses, the Sea covered them, they sank as Led in the mighty Waters. Thus did he with 
q 2 Kings 19.35.  Senacherib, of whose Host he slew in one Night, one hundred fourscore and five Thousand. And thus shall he do with Antichrist, 
r 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 judges of the Earth.] The Prophet's inference upon 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 Potter's Vessel? Then doth it behoove them to be Wise, and Learned, that so they may the better be obedient to his Laws.  
First for Kings and judges (judges, 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 
s Claudian. de 4. Consul. H●n●r.  Claudian hath to this purpose.  
In commune iubes si quid, censesque tenendum  
Primus iussa subi, tunc observantior aqui  
Fit Populus, nec ferre negat cum viderit ipsum  
Auctorem parere sibi, componitur Orbis  
Regis ad exemplum: nec sic inflectere sensus  
Humanos Edicta valent, ut Vita Regentis.  
THE ENGLISH: 
If thou bidst aught 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, than Law doth bring.  And this is the very Counsel which the 
t His Majesty's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 2. p. 155.  Best of Kings gave to his Eldest Son Prince HENRY of blessed memory, who teacheth us also that 
u Plato in Polit.  Plato hath the like, and how that which Plato had, was expressed by this Poet.  
Secondly for judges, that is, Inferior Magistrates, they also are named with Kings, as upon whose Shoulders commonly the Burden of a Kingdom lies. These are Gods curious parcel Gild, Vessels of 
x 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 judges 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 externâ specie pium & religiosum videri, etiamsi ex animo non sit. It is sufficient for a Prince 
y Machiavelli de Princ. c. 18.  saith Machiavelli, to seem in outward show Devout and Religious, though in Heart he be not so, and he had wont to be the Oracle of Princes. But he that so palpably taught Hypocrisy in those days, no vnlikelyhood but he hath by this time his Portion with Hypocrites, 
z 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 joshua: This Book of the Law, 
a Iosh. 1.8.  saith God, shall not departed out of thy Mouth, but thou shalt meditate therein Day and Night, that thou mayst observe to do all that is written therein, for than thou shalt make thy Way prosperous, and then thou shalt have 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 Humane 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 minds in 
b Rom. 15.4.  Godliness, and indeed the 
c Ephes. 4.20.  Doctrine of CHRIST. Where by the way what shall we say of them, that so generally have maintained, that 
d Vid. B. jewels Defence of the Artic. Art. 27.  Ignorance is the Mother of Devotion. No, Ignorantia judicis, plerunque est Calamitas Innocentis. The Party Innocent 
e Aug. de Civ. Dei l. 19 c. 6.  saith St Austen, many times smarts for the Ignorance of the judge: and Origen speaking of Devils, Possident omnes qui versantur in Ignorantiâ; They possess themselves of all, 
f Orig. in Num. Hom. 27.  saith he, that remain in Ignorance. Indeed concerning the Heathens Mysteries, it was the saying of 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 Honour 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 read it themselves, 
h 1 Cor. 14.38.  Si quis ignorat, ignorabitur, Who so knoweth not, shall not be known.  
I cannot here forget how this parcel of Scripture we have in hand, was alleged by S. Austen against the Donatists in behalf of Christian Princes for dealing in Church Affaires. Gaudentius the Donatist of old (as Papists now adays) taking much exception against it; Our Lord Christ, 
i Aug. Cont. 2. Gaudent. Epist. l. 2. c. 26.  saith he, the Saviour of Souls sent Fishermen, not Soldiers for the propagation of his truth. God never expected the aid of worldly Warriors, seeing it is he only 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 Fishermen▪ and you shall not find religious Princes obnoxious to you. For I have showed 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 planted: so long Kings that hold the Church, judge it most rightly to appertain to their care, that you scape not  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 judges of ●he Earth, serve the Lord in Fear, acknowledge 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 Soldiers into envy, doubtless if this care appertain to Kings, as in holy Scriptures hath now been showed, by whom shall those Kings perform so much either against rebellious Circumcellions, and their mad Complices, or Ringleaders, but only by Soldiers that are their Subjects.  
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 
l Ps. 111.10.  David the Father teacheth us; the End, as 
m Eccles. 12.13.  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, 
n 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 Syrach 
o Ecclus. 40.27  tells us. Of this kind of Fear S. Gregory speaking, As Fear in the way of this World, 
p Greg. M●●●. 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 fare from having Torment, that it hath Rejoicing annexed with it, as we see in the next words.  
Secondly, for Reverence, it is in a manner the same with ●eare, 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 Poenae, for Fear of After-claps, but Virtutis Amore, in Love to Virtue, as the 
q 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, 
r 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 as a 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, 
s Aug. contr. Cresc. Gram. l. 3. c. 51.  Kings do serve God in this as Kings, of in their own Realm they command Good Things, and forbidden Evil, not only concerning the Civil state of Men, but the Religion of God also.  
Vers. 12. Kiss the Son lest 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 
t Lips. Ele●●. 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 iuris. 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 have no place, or right at all. This Passage of Holy Scripture, though it be of Kissing, yet concerns it Venus never awhit, no more than do the Canticles, whose very Beginning is this; 
u Cant. 1.1.  Let him Kiss me with the Kisses of his Mouth, for thy Love is better than 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, 
x 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 Kissed him, and to her Ladies that marvailed thereat: I kiss not the Man, quoth She, I kiss that Mouth, from whence have issued forth so many excellent Discourses. I nothing doubt, but that Kiss was chaste enough, yet is this another than that: though I am not neither of Drusius his mind, who will have it only to be 
y Drus. Observe. l. 2. c. 16.  Civil. S. Bernard pleaseth me much better, who speaking of this Kiss: Foelix Osculum ac stupenda dignatione mirabile, in quo non os ori imprimitur, sed Deus Homini unitur. This, 
z Bernard. sup. Cantic. Ser. 2.  saith he, is an happy Kiss, and admirable in regard of the favour God showeth 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 judas kissed our Saviour, no man nearer, even judas Iscariot kissed the Son, but did his Kissing ought avail him, or was it the Kissing here meant? No: but it came to be a Byword, and is the Summum Genus, as it were, to all treacherous Kisses ever since, and so shall be to the World's 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 relics, as our Adversaries the Papists 
a Vid. Drus. Observat. l 2. c. 16.  following the Superstition of the Gentiles, use to do. judas yet had a nearer proximity than so, in that he Kissed our Saviour's 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 be Honoured, and Obeyed by their Subjects, a 
b 2. Kings. 18.6  Cleaving to the Lord, and a Keeping of his Commandments. So Pharaoh unto joseph, 
c 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, 
d 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, 
e 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, an● thy Saviour, and thy Redeemer.  
Why, but is it not enough will some say, to Honour 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. 
f Theodoret. l. 5. c. 16.  Theodosius the Emperor, when neither by Bishops, nor Counsels could be got to remove the Arrians from their Churches, Amphiphilochius alone with his witty behaviour, and answer. won him to it. For Amphilochius entering the Palace, and finding Arcadius the eldest Son of Theodosius lately designed Emperor, and sitting with his Father, Amphilochius did his duty to the Father, but made of his Son that sat 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 Emperor 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 Emperor, 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 Son's 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 only, 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 
g Act. 4.12.  Name under Heaven whereby they might be saved. Again, He saith not here in this place, 
h Aug. de Nat. & Grat. c. 33.  saith S. Austen, lest 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, Lest 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, lest 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 
i Aug. de Correp. & Grat. c. 9  place.  
Howbeit here forsooth Exception is taken, for adding the Word Right. The Book of Common Prayer, 
l Abridgement of that Book which the Minist. of Linc. Diocese. del●uered to his Majesty, Decemb. 1 1605. Reprinted A ● 1617. p. 15.  say Men of our own Coat, appoints such a Translation to be read in the Church, as doth add both Words, and Sentences to the Text, as part of the Text, and without any neat 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 upon me; Ps. 22.31. this word My, etc. 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 be so in the Septuagint, I mean in the Greek, 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 forbidden 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, than not certain of his Salvation. Nay, but the meaning here is not, of them that are effectually called, and have their Conversation in Holiness (such as they are that from the Word of God have 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 
n 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 Apostopêsis, 
o Quintil. Instit. l. 9, c. 3.  Quid taceat incertum est, we 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, 
p Dr Fentons Presume 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. Auston goes another way, and it is a good way too. The Prophet, 
q Aug. in hunc Ps.  saith he, saith not here, that they are safe and secure that put their trust in him, as if this only 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 upon the Godly, aswell as upon 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, 
r Cyp. de Mortal.  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 heart's case 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 
s Aug. Confess. l. 10 c. 28.  saith, Contendunt Laetitiae mea flendae, cum laetandis Maroribus, & ex qua parte stet victoria, nescio. My rejoicings to be Sorrowed for, contend for superiority with my Sorrows to be Rejoiced at, and whether of which shall have 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 be road in the Church at Morning Prayer on Easter Day. Easter Day, is the Day of our Saviour's Resurrection, when triumphing over Death and Hell, he began that spiritual Kingdom of his, that shall never have end. And this Psalm, as it was in David's time, a Prophecy 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, 
t Mat. 28.18.  All Power is given unto me in Heaven, and in Earth; and on those of S. Mark, 
u Marc. 16.16.  He that believeth, and is baptised, shallbe saved, but he that believeth not shall be damned; and on those of St Luke, 
x Luc. 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; 
y 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 
z Act. 4.21.  Acts of the Apostles not only so took it, but the Apostle St Paul also, in his Epistle to the 
a Heb. 1.5.5.5.  Hebrews. Our Saviour then thus meant, and this Psalm being an Exhortation unto all such as should live in our Saviour's 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 christian's, then when we 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 upon the Lord with my Voice: and he heard me out of his holy Hill.  
5 I laid me down and slept, and risen up again: for the Lord sustained me.  
6 I will not be afraid for ten thousands of People: that have set themselves against me round about.  
7 Up Lord, and help me O my God: for thou smitest all mine Enemies upon the Cheek bone, thou hast broken the Teeth of the Ungodly.  
8 Salvation belongeth unto the Lord: and thy blessing is upon 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. Quomodo Ianna introducit in Domum, sic Titulus Psalmi introducit in Intellectum. As the Gate 
a Aug. de Verb. Apost. Ser. 20.  saith St Austen, let's 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 
b 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, than ye shall say, Absalon reigneth in Hebron. David upon 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 bend 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 I. Lord, how are they increased that trouble me: many are they that rise against me.] It was a memorable saying of King Solomon, 
c Prov. 16.7.  When a man's Ways please the Lord, he maketh even his Enemies to be 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, than 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 
d 2 Sam. 12.9.  saith he, hast killed Vriah 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 departed from thy House, because thou hast despised me, and hast taken the Wife of Vriah 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 risen 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 Subjects, 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 be. 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 store of, as there be Moats in the Sun. Nay even at that time it seems they were so many, that David himself could not number them, only the Scripture will inform us, (and by that we may guess the Multitude was exceeding great) in that no less than 
e 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, remains a Spectacle for all undutiful, and ungracious Children to their PARENTS, for ever to behold. It shall not be amiss here to remember that Epitaph, or Epigram, which 
f Strigelii Loc. Theolog. a Christoph. Pezel. edit. Part. 3. p. 385.  Pezelius hath made upon him.  
Degener immerito rap● Sceptra Parenti,  
O juvenis, Patriae Pestis acerba tuae.  
Dignatuis coeptis sed Poena secuta, vagantem  
Frondibus arboreis implicuere Comae.  
Hasta Ioab 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 Father's 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 joabs' Dart beside  
Eftsoones 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 have the Word LORD in the Vocative, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereof as many have spoken much, so 
g 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 unpronounceable, to show the better that the Essence of God is incomprehensible. And yet where ever the jews 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 have 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 Antonitu 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, 
* Characteribus maiusculis.  the Translation should be in Capital Letters, as 
h I. Drus. ib. c 1●.  Drusius witnesseth in his foresaid Book, and our Translators have most exactly observed in our English Word LORD, throughout their whole Translation, not once naming the Word JEHOVAH, for aught I have observed, but only Exod. 6.3. & 17.15. And as our English Translators, so the Septuagint translate it to, as 
i Zanch. de Nat. Dei, seu de divin. Attrib. l. 1. c. 17.  Zanchius hath observed. Indeed 
l 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 
m Calv. Instit. l. 1. c. 13. §. 20.  Calvin observeth, translated it by this Name to, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dominus, Lord, their Example in this case, may be 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 
n 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 ᵒ saith Aquinas be before his Creatures: 
u Aquin. Sum. Part. 1. ●u 13. Art. 7. Ad Sextum.  yet forasmuch as in the signification of Lord, it is comprehended that he hath a Servant: and so contrariwise, these two Relations, Lord, and Servant, are by nature extant together, therefore GOD was not the Lord, before he had the Creature subject unto him. He that will see more in this case, I refer him to that Question 
p Zanch. de Nat. Dei. l. 1. c. 10.  handled by Zanchius, That seeing God is everlasting and immutable, and nothing happeneth to him anew, wh●ther 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 showeth how St Austen discoursed like an Orator, Aquinas like a Schooleman, upon one and the selfsame 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 
q 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 Skales, begin to weigh, see what a deal of Chaff is hoist up in one Scale, against a few Barley Corns in the other. And again in another place, 
r 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 Noah's 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 Brother's Son, and only in his House, amidst the whole City of Sodom, and he bore 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 
f 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 chrysostom, I pray you 
t Chrys ad Pop. Antioch. Hom. 40.  saith he, what profit or advantage is it, to be rather a great deal of Chaff, than a few precious Stones? Multitude consisteth not in the quantity of number, but in the quality, and efficacy of Virtue? Elias was only one, and the whole World itself was not worthy to be weighed with him. Thus the Fathers, and yet 
u Bell. de Eccles. Milit. l. 4. c. 7.  saith Bellarmire, 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.] We saw in some sort the Many before, but now we see them fare better, in that we not see them only, but hear them. According as Socrates to one that stood mute before him, Loquere, ut te videam, Speak 
x Eras Apopth.  saith he, that I may see thee. Indeed Speech as 
y Plut. de Lib. educand Laert. in Democrit.  said Democritus, is the Shadow of Action: or the Image, and Representation of our Works, as 
z Laert. in Solon.  Solon was wont to say, and Seneca to this purpose, 
a Senec. Epist. l. 20. ep. 115.  Such is Man's Speech as is his Life. Non potest alius esse Ingenio, alius Animo colour. He maketh instance in no worse Man than 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, 
b Ezech. 18.20  The Soul that sinneth, it shall die. It is taken for the Will and Affections, where of the Soul is the Seat, so is it said in holy Scripture, that the Soul of jonathan was 
c 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 have 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 have 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 David's Friends so few. David's Army in respect of them, were like two little 
d 1 Kings 20.27.  Flocks of Kids, they themselves 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 
e 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 Zion was wont to 
f 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 Absalon's Army came not much short of the greater of these two Numbers. What david's was, the Scripture tells us not, only josephus informs us in the 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joseph. Antiq. l. 7. c. 9  Greek that it was but 4000, I say in the Greek, for that the English josephus so much mistaketh, & readeth 40000. Now being but 4000, & his Enemies so many, & calling to mind our Saviour's 
h Luc. 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 David's 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 upon the Cross? It is the Observation of Arnobius, What say they here which the jews said not, 
l Mat. 27.43.  He trusted in God, let him deliver him now if he will have him. But what saith David to all this? was he of the same mind? Nay: for it followeth:  

f Arnob. in hunc Ps.  Verse 3. But thou O Lord art my Defender, thou art my Worship, & the Lifter up of my Head.] Faith, 
m 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 Devils 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 G●d above. David could not but remember how he had betaken himself to his heels, 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 grovelling on the Ground, and yet he acknowledgeth God to be the Lifter up of his Head, that is, as 
n 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, 
o Gen. 4.6.  Curio concidit Vultus tutes? 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 
p Chrys. in Gen. Hom. 10.  saith chrysostom, 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 have no being at all. And again in an other place, The Eyes of the Mind 
q Chrys. de Verb. Esaiae Vid. Dom. Hom. 3.  saith he notwithstanding they find Walls, or Mountains, or the Bodies of the Heavens themselves opposed against them, yet they for all that, will easily pass them through.  
Vers. 4. I did call upon 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 Death's door, chased out of his own Kingdom, robbed 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 have bestowed, or in breathing out Slaughter and Revenge; or in giving 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 
r 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 upon the Lord with his Voice, intimating that his Prayer, was not Mental, but Vocal, and so indeed oftentimes ought Prayer to be. The eyes, 
s 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 me●nt was Mount Zion, whereupon was placed at that time the Ark of the Lord. The Story is 
t 2. Sam, 15.25.  recorded in the Second of Samuel, where we shall read, 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 Zion 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 all, but that the Lord might give him the hearing, he being 
u Ps. 145.18.  Nigh to all such as call upon him faithfully. Why Holy Hill, see 
x Exposit. in Ps. 2.6. p 41.  before.  
Verse. 5. I laid me down and slept, and risen 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, 
y Plutarch. Apopth.  quoth he, I slept so sound, seeing Antipater was by, and watched. It had not like to have fallen out with King Saul so well, 
z 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 
a judg. 4.21.  Sisera, and 
b judyth. 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, 
c 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 only the Murderers themselves. I have read of One in Queen Mary's time (whom since I had good cause to know, as being between us both (to speak in S. Ieroms words) Nomina Pietatis, 
d Hieron. de Vitand. suspect. Contubern.  Officiorum Vocabula, 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 have 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, 
e 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 FATHER'S God, and I will exalt him, I return unto my purpose.  
The Prophet could not better make known unto us the tranquillity of his mind amidst 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 sound: 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, 
f 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 
g 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 risen again, which Sleeping of his, and Rising again he ascribeth to the Lord. And indeed as S. Austen 
h Aug. Hom. 28 Vid. Greg. in Evang. Hom. 1.  speaketh Nun multi san● dormierunt & obduruerunt? Have not many gone to Bed safe and sound, and been found stark dead by the Morning? What need we Examples of old, as the 
i Exod. 12.30.  First Borne of the Egyptians, Sara's 
l Tob. 6.13.  Seven Husbands, the whole 
m 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 man's 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 
n M. Hooker Eccles. Pol. l. 5. §. 46.  Devine 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 have wisdom to provide always before hand, that those Evils overtake us not, which Death unexpected doth use to bring upon 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 
o He died jan. 25. 1617. according to the Church's 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 Blencow forty year's 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 years b●fore, was the First Provost of that House and a most principal Benefactor, insomuch that upon the Death of the Latter, these Verses were made on Both.  
A.B. Praepositus primus, sed & Ultimus A.B.  
Auspicium Tecto magnum EDOVARDE tuo.  
Ambos quos vidit disiunctos Nestoris ●●as,  
Aedificatores nunc habet una Domus.  
una Domus Terris habet illos, ●nica Coelis,  
Copula ter faelix COELO▪ eademque SOLO.  
THE ENGLISH. 
That A. B. stood for Provost First,  
and for the Last likewise,  

p K. Edw. the Second, Founder of ORIEL College. Adam Brown, Almoner to the King, the first Provost thereof.  EDWARD: it shown unto thy House,  
what Fortune should arise.  
Those Two whom space of Hundred years,  
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 fare spoken of this Fift Verse, I might seem to have 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 have seen. Arnobius, and S. Austen, they see in these words our Saviour's Passion, & his Resurrection both. Our Saviour, 
q 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 risen up again, for the Lord sustained me. Nay upon this very ground S. Austen 
r Aug. in hunc Ps.  saith it more appertaineth to the Person of Christ, than it did to the Person of David. jesus▪ 
s 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 upon Corruptible putting on Incorruptible, and upon Mortal, Immortality, he fears not Thousands of People that set themselves round about him. And so indeed it here followeth.  
Verse. 6. I will not be afraid for Ten Thousands of People, that have 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, 
t 2. King. 6.16.  saith Elisha for they that be with us are more than they that be with them. Ezechiah upon the like words, concerning the King of Assyria, yields his reason, With him is an Arm of Flesh, 
u 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 
x Rom. 8.31.  S. Paul, What shall we then say to these things? If God be for us who can be against us? And again a little after, 
y V 35.  Who shall separat us from the love of Christ? shall Tribulation, or Distress or Persecution, or Famine, or Nakedness, or Peril, or Sword? Nay in all these things we are more than Conquerors, through him that loved us. As if all those had been but Fleabite. 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 be able to separate us from the love of God, which is in Christ jesus our Lord. Which yet notwithstanding is not so to be understood, as if the Godly Man were thus continually courageous in this sort: Pray for me, 
z 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 Mousehole, 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, lest 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, 
a Ps. 42.6.  Why art thou so full of heaviness O my soul, & why art thou so disquieted within me? And again, 
b V 14.  Why art thou so vexed O my soul, and why art thou so disquieted within me? And again the 
c 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, 
d 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, 
e 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 
f 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 helped 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 smite all mine Enemies upon the Cheeke-bone, Thou hast broken the Teeth of the .] 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, 
g Aug. de Ovib. c. 16.  saith S. Austen, is the God of all, and yet I wots 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 an 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 upon the confidence of thy Love sayest, DEUS MEUS, MY GOD, Thou sayest it securely, thou sayest 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 man's besides, God is not only thine, but his besides that saith as thou dost, DEUS MEUS, MY GOD. So S. chrysostom, It is the manner of the Prophets, 
h 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, 
i 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, 
l Aug. Confess. 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 acknowledge thee a God, for they say thou art My God: but Power they acknowledge 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 Prophet's meaning may here be, by saying Up Lord, we may gather by another place. For in an 
m 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 known full well, and professed it accordingly, that He that keepeth Israel (and who are the true Israel, 
n Ps. 121.4.  but the 
o 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 have been, yet goes our Prophet to none of them all, but directly unto God. I will lift up mine Eyes to the Hills 
p 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, 
q Psal. 73.24.  Whom have I in Heaven but thee: and there is none upon Earth that I desire in comparison of thee. If the holy Angels and Saints in Heaven were at all to be implored, 
r Vid D. Abbot's 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 men's Prayers, and therefore craveth the help of the 
s Rom. 15.30.  Romans, and hopeth by the help of the 
t 2. Cor. 1.11.  Corinthians Prayers, to be delivered from great dangers: but did he ever desire the help of the Saints that were dead, as more charitable and desirous of God's Honour, and our spiritual Good, more forward to pray for us, and more gracious in God's sight to obtain our Requests? No, he knew no such Prayers, who no doubt had he known them, would have imparted them to the Church, no man sooner. I could in this case produce 
u Aug. in Ps. 64 & count. Epist. Parmen. l. 2. c. 8.  St Austen, 
x Orig. cont. Cells. l. 8.  Origen, 
y Theodoret. in Coloss. c. 2.  Theodoret, and 
z Tertul. de Trin.  Tertullian, but I had rather send you unto 
a Vid. D. Abbots Answer to D. Bishop's Epistle to the King. §. 9  Him, who produceth them at large, and discourseth so learnedly of them in his Answer to D. Bishop's Epistle to the King.  
But how comes it to pass, that having said in the Fourth Verse before, I did call upon 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 have 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 lose his Life. The Answer is, that the Security which the Godly have amidst 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 God's Pleasure, may well accord and agree together. For although they are fare in love with the Life that is to come, insomuch that they may say as 
b Tul. Som. Scip.  Laelius in Tully, Quid moror in terris? why stay I longer on the Earth? or with the Apostle St Paul rather, 
c Philip. 1.23.  I have a desire to departed, and to be with Christ: yet cast they not off all ca●e concerning th●s Life. They know that this Life present is a sin ula● Gift of God, and that it is against all good Military Discipline, to leave their 
d Retinendus Animus in custodia Corporis, nec iniussic eius, a quo ille est nobis datus, ex hominum vita migrandum est, ne munus humanum assignatum a Deo defugisse videamini. Tul. Som. Scip.  Station, before their General discharge them. In which case Paul himself who contemned his Life no man more, would be beholding to a 
e 2. Cor. 11.33.  Basket to save it: and David to save his Life, would be beholding unto 
f 1. Sam. 21.13.  Madness, at leastwise to a dissembling and counterfeiting thereof. Elisha bade 
g 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 
h Verse 16.  saith he to his Servant who was much affrighted therewith, for they that be with us, are more than 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 upon the Cheeke-bone, thou hast broken the Teeth of the ; where First let us see what it is, To smite upon the Cheeke-Bone: Secondly, To break the Teeth: Thirdly, the dependence that these Words have with them that went before.  
Percutere Maxillam figura quasi Proverbiali significat Paenam cum Ignominia, & Dedecore coniunctam. To smite upon the Cheeke-Bone 
i 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 
l 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 
m Plin. Nat. Hist. l. 7. c. 16.  saith Pliny, serve not only to grind our meat for our daily food and nourishment, but necessary also they be for the framing of our Speech. The Foreteeth saith he, stand in good steed to rule and moderate the Voice by a certain consent and tuneable 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 fall'n out of the Head, Man is bereft of all means of good utterance, and explanation of his Words. The like to these Phrases here of Smiting the Cheekbone, and Breaking the Teeth, the Prophet hath in an other Psalm, where he prayeth it may be done to some other of his Enemies. 
n Ps. 58.6.  Break their Teeth, O God, in their Mouths, saith he, smite the jawbones of the Lions, O Lord. And job to this purpose, 
o 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 
p Aug. in hunc Ps.  saith S. Austen, so depend, as if the Lord therefore saved him, in that he smote his Enemies on the Cheekbone, but the Prophet being saved before, his Enemies were smitten long after. And indeed it oftentimes comes to pass that many of God's 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 Cheekbone, and their Teeth burst asunder, disenabled ever after to by't again. There is to this purpose a memorable Story in the Ecclesiastical History. Narcissus, 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 lose 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 Cheekbone here meant, and a Breaking of the Teeth, namely when such public and notorious Calamities as these, do light upon our Adversaries that have been maliciously bend against us. 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 fare, 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 
r Aug. in Psal. 73.  speaks S Austen. Thus Achitophel might be said to have been smitten on the Cheeke-bone, when he haltred himself as he did, and Absalon to have his Teeth broken, when slaughtered as he was by joab, he verified the old Saying, Mortui non mordent, Absalon now could by't no more.  
Or if our Enemies still live, and make no such public ends for Reasons best known to God's all-knowing Wisdom: yet may they be smitten on the Cheek bone, and their Teeth broken an other way, as David's Enemies here might be, and so might David mean too. That is, God might so repress, and hamper them in such sort, as that they should have 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 
s Hieron. Apol. advers. Ruff.  saith S. jerom, that Malice is not so powerful as wrathful, and Innocency were undone, if Wickedness should still have power to do what she list, and Detraction should prevail as fare 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 
t Ps. 57.5.  says he, among the Children of Men, whose teeth are Spears, and Arrows, and their Tongue a sharp Sword. And again in an other 
u Ps. 64.3.  Place, Which have 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 
x Linguam ita ligatam habere, ut inutire non a●●e●nt. Plutar. ex Pind. De cap ex Host. V●il.  curbing 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 .  
Verse 8. Salvation belongeth unto the Lord, and thy Blessing is upon 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 cursed, 
y jer. 17.5.  saith jeremy, that trusteth in Man, and maketh Flesh his arm. And again, 
z Ier 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 Mountains: truly in the Lord our God is the Salvation of Israel. Agreeable whereunto is that of our Prophet in an other Psalm, 
a 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, 
b jon. 2.9.  SALVATION IS OF THE LORD: as it is in the last Passage of this Psalm. Much may be 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, 
c My Lord of London upon Ionas, 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 have concluded every Chapter therein. The Mariners might have written upon their Ship instead of Castor and Pollux, or the like Device, Salvation is the Lords. The Ninivites in the next Chapter, might have 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 have 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, the 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 S●eele, 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 have, our Basket, and our Store, the Oil in our Cruises, our Presses, the Sheep in our Fold, our Stalls, 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 upon this acclamation, Salvation is the Lords. Thus much that worthy Prelate, and a great deal more to this purpose, but I haste to an end, and therefore come unto the last Words, And thy Blessing is upon the People.]  
Blessing? what Blessing? People? what People? What? Blessing upon the People, that thus revolted from him? the People, that as Pompey 
d Plutarch. Apopth. Occidentem ab eo de●en, Orientem spectari. Tacit. Annal. l. 6.  spoke, adored the Sunrising, and turned so treacherously their backs on him, whom now they thought in Setting? whom yet they could not but acknowledge that he was the LORDS ANOINTED? God's Blessing on such a People? Marry bless them with an Halter would some have said, and been as charitable as one Browne a Papist was (Papists forsooth are very charitable) who when one William Hunter was to be burned for Religion, and desired the People's Prayers, 
e Acts and Mon. edit. 4. p. 1538. col. 2.  professed he would pray for him no more, than he would pray for a Do●. Henry the Third, King of France, Predecessor to the last HENRY, both in his Kingdom, and in his Death, shown himself of an other Spirit then this our Prophet was of, upon like occasion offered him. He at the Barricadoes flying from Paris, towards Chartres, 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 
f john de Seres his Hist. of France, transl. by Mr Grimst. in Hen. 3. p. 851.  said he, disloyal, and ungracious City; a City which I have always honoured with my continual abode; a City which I have more enriched than 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 DOV●. He knew there were Many amongst the People that were deceived by the rest, 
g Calvin. in Ez●●h. c. 3.  Semper aliquos esse sanabiles, etiam si totum Populi Corpus videtur desperatum, that though the whole Body of the Pe●ple, 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 Ringleaders, indeed, were to be punished, the rest to be pitied, and lamented. At an other time, and upon an other occasion, Loe 
h 2 Sam. 24.17.  saith he, I have sinned, and I have done wickedly: but these Sheep, what have they done? Let thy Hand I pray thee, be against me, and against my Father's 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 
i Luc. 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, 
l 2 Chr. 24.22  The Lord look upon it, and require it: or as joshua did in encountering his Enemies, 
m Iosh. 10.12.  Sun stand thou still upon Gibeon, and thou Moon in the Valley of Aialon, until I be avenged of mine Enemies: or as Samson in the Book of judges, a Type of our Saviour to, 
n judg. 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, 
o 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 upon the People: but 
p Tremel. in hunc loc.  super Populum tuum sit Benedictio tua: Let thy Blessing be upon the People. As if so be he had said, God prosper them, and all their Affairs, that (saving this Quarrel) all may have good success, and turn to their Good. Oh how truly might David have here said, which he did in an other Psalm, 
q 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. IU. 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, have mercy upon me, and hearken unto my Prayer.  
2 O ye Sons of Men, how long will ye blasspheame mine Honour: and have 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 upon the Lord he will hear me.  
4 Stand in awe and sin not: commune with your own heart, and in your Chamber and be 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 upon us.  
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 softy.  

THE ANALYSIS.  
Whether this Fourth Psalm was made upon the same occasion that the Former was, or upon 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. john's Gospel restored to sight, Some said this is he: 
a joh. 9.9.  others said he is like him. So some Interpreters are of opinion that this Psalm was framed upon the same occasion that the Former was: some others upon 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 God above, and yields withal 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 counselleth 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 days wherein it did consist, as it is in the S●xt Verse; He shown that it consisted in the favour of God towards Man, as it is in the Seaventh 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, have mercy upon me, and hearken to my Prayer.] Between the Throne of God in Heaven, & his Church upon Earth here militant, 
b Mr Hooker Eccles. Pol. l. 5. §. .23.  saith Reverend Hooker, If it be so that Angels have thelr 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 Angels 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 us.  
Now that our Prophet here, though in exile had this Angelical Attendance about him, and an Heaven (as it were) upon 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 
c Tull. Epist. Fam. l. 11. Ep 24.  Tully in another case, Quàm Multa, quàm Paucis? How much in how few words? The Christians upon this Example made their Prayers, it should seem, of this mould. The Brothers in Egypt, 
d Aug. Ep. 121. c. 10. Vid. Hooker Eccl. Pol. l. 5. §. 33.  saith S. Austen, are reported to have many Prayers, sed eas tamen brevissimas, & taptim quodammodo jaculatas, but all of them very short, as if they were so many Darts thrown out with a kind of sudden quickness, lest that Vigilant and erect attention of Mind, which in Prayer is very necessary should be wasted or dulled through continuance if their Prayers were, few, and long. Such a darted Prayer was the Publicans, 
e Luc. 18.13.  Lord be merciful to me a Sinner. Such another was S. Stephens, 
f Act. 7.59.  Lord lay not this Sin to their charge. And such a short one was that of our Saviour's, when being upon the Cross, 
g Luc. 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, 
h Cartwright● Reply to D. Whitegift l. 1. p. 108.  saith he, as the Primitive Churches have used, and those that be reform now use, we have divers short Cuts, & Shred, which may be better called Wishes, than 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, than Weapons. Otherwise what is a Wish, but a thing much desired, a Request, a Prayer, which the Poet might have taught him by joining them both together, 
— 
i 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. Have mercy upon me, saith he, & hearken 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, whenas 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 Twelvemonth after, I, twain, I, 
k Only the Areopagites went beyond such judges, who posted off a matter till an hundred years after. A. Gell. No●t. Att. l. 12. c. 7. Valer. Max. l. 8. c. 1.  twenty. Nor mean I in Utopia, but perhaps in Utopia too, where all things are, or should be, not Benè only, but Optime, 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, 
m 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, 
n 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; marry then there was reason for it, for what kind of Hands spread they forth? Puras Manus, as 
o 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 
p Esay 1.16.  saith he, put away the evil of your do from before mine eyes, cease to do evil, learn to do well, seek judgement, relieve the Oppressed, judge the Fatherless, plead for the Widow. 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 red like Crimson, they shall 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 
q Ps. 130.3.  saith he, to mark what is done amiss, oh Lord who may abide it? And S. Austen to like purpose, 
r 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, 
s Greg. Moral. l. 8. c. 9 vid. D. Abb. Apol. against Bishop. Part. 1. c. 8. p. 255. & p. 293.  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 God's Mercy when he judge that doth not excuse the same. Behold, 
t job 4.18.  saith job, he put no trust in his Servants, and his Angels he charged with ●olly▪ how much less on them that dwell in House's of Clay, whose Foundation is in the du●●, 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, 
a 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 
b 1. Sam. 19.12  First when Michol saved him; 
c 1. Sam. 20.38  Secondly, when jonathan; 
d 1. Sam. 21.8.  Thirdly, when his own Policy; 
e 1. Sam. 23.28  Fourthly, when the Messenger by bringing tidings to King Saul that the Philistians invaded the land; 
f 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 Wise, being but so many several Instruments which it pleased the Lord to use in saving of him. 
g 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, Not 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, 
h Ps. 19.12.  Who can tell how oft he offendeth, O cleanse thou me from my secret Faults; And again, 
i Ps. 130.3.  If thou Lord wilt be extreme to mark what is done amiss, oh Lord who may abide it! And yet again, 
l Ps. 143.2.  Enter not into judgement with thy Servant, for in thy sight shall no man living be justified. What is his meaning then in these words, DEUS JUSTITIAE 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, 
m Ps. 7.3.  O Lord my God, if I have done any such thing, or if there be any wickedness in my hands: If I have rewarded evil to him that dealt friendly with me: yea I have 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 upon 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, 
n 2. Cor. 1.12.  saith the Apostle, is this, the testimony of our Conscience, that in simplicity and god●y Sincerity we have 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 
o Secura Mens quasi iuge Convivium. Prov. 15 15. Vulg.  Feast. The great Benefit of a good Conscience S. chrysostom declares by this Similitude: As if you let fall a little sparkle, 
p 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 be 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 have 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 , 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, 
q T. C. ubi supra  saith he, have no such Forms in the Scripture, as that we should pray in two or three lines, and then after having read a while some other thing, come and pray as much more, and so the twentith, or thirtieth time with pawses between. If a man should come to a Prince, and keep such order in making his Petitions, the Prince might well think that either he came to ask before he known what he had need of, or that he had forgotten some piece of his Suit, 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 forbidden. Nay he spoke forth the Words of Truth and Soberness, even as did the Apostle S. Paul, when he also was 
r Act. 26.25.  challenged by Noble Festus in like sort. As for the Similitude he brings of petitioning before a Prince, and how unsavoury it would be, to make Requests in such sort, it is well 
s Hooker Eccles. Pol. l. 5. §. 34.  answered by Reverend Hooker, and retorted upon himself, and all his Complices, how much more unsavoury 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 
t As there is difference between Home and Virro in Latin, Non sentire mala sua non est Hominis & non ferre 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 
u Drus. Observe. l. 3. c. 19  Drusius observes, so that the Prophet here means the Peers 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 have 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 
x Tit. 3.2. 1. Pet. 4.4.  Scripture. Now it is a great salt & 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, 
y Mr Gossen his Trumpet of War.  saith a good Divine, is a curious parcel Gild, laid upon them by Gods own Finger, and no wicked Tongue can lick it off again. Curse not the King, no not in thy thought, 
z Eccles. 10.20  saith Solomon, and curse not the Rich in thy Bedchamber, for a Bird 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 we drawn? The Lord himself doth note this Property in Men. For speaking of the Builders of Babel, Behold, 
a Gen. 11.6.  saith he, the People is one, and they have all one Language: and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. In truth since the fall of our first Father Adam, there hath issued from his Womb, as S. Austen 
b Ex utero eius. Aug Confess. l. 13 c. 20.  speaketh, a salt Sea of Iniquity, meaning Mankind, profoundly curious saith he swelne and puffed up like the Waves, reeling and tottering to and from all Inconstancy. Our Nature 
c Calvin. Instit. l. 2. c. 1. §. ●.  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 Perverseness saith he, never ceaseth in us, but continually bringeth forth new Fruits, even the Works of the Flesh, like as a burning 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 have spoken of 
d Exposed. 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 
e Sr 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 have no Truth, or no use at all. Lying, or Leasing (a Word that cometh of an 
f Lease. Falls Leasunga, a Leasing, a Lie, Lease-g●witnes, False witness, Lease-witegas, False-Prophets Verstegan 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 
g Prov. 17.7.  Proverbs, and therefore Pope Alexander the sixth, and the Duke of Valencia his Son, are both of them 
h 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 spoke, the Other (the Son) never spoke what he meant.  
Vers. 3. Kn●w this also that the Lord hath chosen to himself the Man that is Godly: when I call upon the Lord, he will hear me.] The Prophet now gins 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 have saved him. Nay but yet know saith he, that howsoever these Calamities come now so thick upon me, yet that I am not quite forsaken. I for my part little thought of Crowns, and Kingdoms, I never dreamed of Diadems, and wileding Sceptres, the Lord elected and chose 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 quite forgotten of my Father, the Lord by the Prophet Samuel, or rather Samuel by the Lord, 
i 1 Sam. 16.13.  he anointed me in the midst of my Brethren. What? and is this all? The Lord that hath gone thus fare 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 upon the Lord, he will hear me forthwith, that is, he will or quite 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, than 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 upon us as speaks the Apostle, the Ends of the 
l 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 us. We are but Dwarves to them, as speaks the 
m Terra ma●os homines nunc educat, atque pusillos. juvenal. Sat. 15.  Poet in an other case, the Righteous being less Righteous, the Godly less Godly than those before us. For needs it must be true what our Saviour intimates when he saith, 
n Luc. 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 
o 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 Chamber, 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 
p Ephes. 4.26.  Ephesians, where he hath the selfsame words) is here read, and more exactly according to the Hebr●w, 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 
q Barth. Scherei Itinerar. n●m. 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 
r Exposit. in Ps. 2.11. p. 52.  said upon the Second Psalm, it may well be understood what kind of Fear is here meant. For whereas in sundry places of holy Scripture, 
s D. Abbot's 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 
t 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 sinne 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 spoke more expressly in an other place, where speaking of the Wicked, I said unto the Fools 
u Ps. 75.5.  saith he, deal not so madly: and to the , set not up your Ho●ne, set not up your Horn on high, and speak not with a stuff 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 
x The high arm shall be broken. job. 38.15.  Height, Sins of 
y They have deeply corrupted themselves. Hos. 9.9.  Depth, Sins of Villainy, they might have been, and this it is, that is here commanded them. For as S. Austen in his best Advisements, Vsque adeò Peccatum voluntarium est malum, ut nullo modo sit Peccatum, si non sit voluntarium: Sin, 
z Aug Retract. l. 1. c. 13. Vid. c. 15.  saith he, is so fare 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 Humours then to withdraw themselves from Company, and to delight to be alone (an Example whereof we have in S. Marks 
a Marc. 5.5.  Gospel, of him that Night and Day was in the Mountains, and in the Toombs) so to some kind of Natures again, such as are all upon the hoy, 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 Banquet, in Revellings, as if they, and none but they, were the Worthies of the World. Wherein they think it strange, as the Apostle 
b 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 
c 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 be Shameless. How much better were it for such, that they would once Commune with their own Hearts, that so they may see those Evils whereto they are posting so hastily.  
First, for the Heart of Man it is that which is all in all: only known unto ourselves, and to God the Giver of it. What is nearer to us then our Heart 
d Greg. Moral. l. 26. c. 29.  saith S. Gregory, and yet if once it be set a wand'ring, what thing is it in the whole World that is in a trice so fare from us? Our Saviour speaking of the Heart, he shows it to be the Fountain of all Evil, and that a Sin cannot be named, which hath not his forth from thence. For out of the Heart 
e Mat. 15.19.  saith he, proceed evil Thoughts, Murders, Adulteries, Fornications, Thefts, false-witness, Blasphemies. Seven Heads of Vices in general, but under these Seven how many Seventy times Seven are comprised? It behoves us then to look unto it, and continually to examine it, how it stands affected unto God: the rather for if our 
f 1. joh. 3.20.  Heart condemn us, how much more shall He who is greater than our Heart, and knoweth the Secrets of it fare better than we ourselves. Quid est Cor hominis nisi sacculus Dei? Vbi dum studiosè conspicimus per quanta deliquimus, Peccata nostra quasi in Dei sacculo signata portamus. What is the Heart of Man 
g Greg. Moral. l. 12. c. 11.  saith S. Gregory, but God's Sachel? wherein when we perceive how fare we have 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 behooveful to our Souls. If a man saith a famous 
h 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 
i Ib. c. 9 p. 1045  Book, concerning the Liberty, Tranquillity, and Pleasure of such a Life. In this case may we say as 
l 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 
m Ambros. Ep. l. 6. ep 41.  saith S. Ambrose, and an Angel came and conferred with her. 
n Luc. 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 all Mankind. 
o Act. 10.9.  Peter also was alone, and the Mystery of all the Nations to be consecrated to our Saviour, was reveiled unto him. 
p Gen. 3.6.  Adam was alone, and being alone he offended not, because his Mind clavae fast to God, but when the Woman was joined with him, than could he no longer obey the Commandments of God.  
The Retyrednes here spoken of, is called their Chamber. Where by Chamber, if the Bed be meant (though 
q Quae sunt ista Cubicula, nisi ipsa Corda. Vid. Aug. Tom. 4. De Ser. Dom. in Mont. l. 2.  S. Austen understand by Chamber, the Heart) as is specified in our last Translation, Commune with your own Heart, upon your Bed] and it is very probable indeed, that it was the Prophet's 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 Graves; then the Sheets may put us in mind of the Winding Sheet we are to have; then the Darkness that doth compass us, may best teach us to call to mind the Land of Darkness which we shall possess, a Land of Darkness, as job 
r job 10.21.  speaks, as Darkness itself; Vbi nullus ordo, where there is no order at all, but we shall lie promiscuously one with another, and where the Light is as Darkness. In a word, than the judgement that hath befallen Thousands in the selfsame kind, may make us doubt, whether we shall increase that Number, or to have the Happiness, to see the next Morrow Light. So S. chrysostom, Let us always endeavour to pray 
s 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 troublesome to us, then have we a great Tranquillity of our Thoughts, when our Businesses are not troublesome, 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 
t Act. 16.25.  Night with Sylas, and nothing hindered from that Action of his, neither with Sorrow, nor with Bonds, nay by so much the more did they show their Fervency of Spirit towards the Lord.  
But Stillness is here enjoined to, Commune with your own Heart, and in your Chamber, and be still. For as in bodily 
u 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 
x 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, 
〈◊〉 ●0. 4.  I will lay my Hand upon my Mouth. Once have 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 Bird 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 us. 
z Esay 57.19.  Peace, Peace to him that is fare 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 jews, 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-Offring, their Sin-offering, their Trespasse-Offring, their Peace-offering, as they are all of them specified by Moses in the Book of 
a Nomb. 7.13.18.9.  Numbers, and 
b Levit. 7.37.  Leviticus. Such Sacrifices were either Propitiatory, to procure Favour or Pardon for a Sin committed; or Gratulatory, to give Thanks 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 self-fame 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 
c Psal. 51.17.  elsewhere, is A troubled Spirit, a broken, and contrite Heart.  
What? will some say, and had the jews so many Sacrifices, and had not the Christians aswell as they? Had they their Sin-offering, and their Trespasse-Offring, their Peace-offering, and their Burnt-Offring, and have we no Offering at all? Yes, instead of all these, VNUM nos habemus, we have one 
d Aug. in Ps. 74. & de Temp. Ser. 251.  saith S. Austen, and he means that of our Saviour's on the Cross, which though it be but only one, yet is it all-sufficient. So 
e Chrys. in Ep. ad Heb. c. 10.  S. chrysostom, We do not offer an other Sacrifice, but ever the same, or rather we continue the remembrance of that Sacrifice. So 
f Theodoret. in Ep. ad Heb. c. 8. vid. Bilson True Diff. 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 
g jewels Serm. at Paul's Cross, Aᵒ D. 1560. Dr Whitaker Praefat. in Lib. advers Sanderum de Antichristo, and his Answer to Mr William Rainolds. c. 7 Dr Fulke, Dr Bilson, Dr Sutcliffe, etc.  offered them, by som● 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 be proved, either that the People was taught to believe, 
h Art. 5.  that Christ's 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 believe both these, for the space of Six Hundred years after Christ, they would be 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 have 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, 
l 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, & therefore 
m 2. 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 
n 1 Pet. 1.1.  Strangers only, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bythinia, yet is it spoken to us in them, forasmuch as now at this time, there is 
o 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 jesus. 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, 
p Esay. 1.11.  saith he, is the Multitude of your Sacrifices unto me, I am full of the  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 all these things at their hand, even the Multitude of these Sacrifices: the  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 he 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 be they would mend their manners in washing themselves, and making clean, in putting away the evil of their Do from before his eyes, in ceasing to do evil, and learning to do well, in seeking judgement, relieving the Oppressed, judging the Fatherless, & pleading for the Widow, it is a great Invitation, and a Promise too, that follows after, 
q Esay. 1. 1●.  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 red like Crimson, they shall be as Wool. King Ahasuerus never held out his 
r Esther. 4.11.  Golden Sceptre to better purpose.  
But besides the Sacrifices to be thus made, the Prophet here enioynes 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 than ourselves, lest we utterly miscarry. Now this stronger than ourselves, it may not be the, 
s jer. 7.4.  Words of Man; no, nor the 
t Ezech. 16.15  Beauty of Man; no, nor 
u Ier 17.5.  Flesh, that is, the strength of Man; nor 
x 1. Tim. 6.17.  Riches, which is the Wealth of Man; nor 
y 2. Sam. 15.3.  Wit, that is, the Wisdom of Man; nor worldly 
z 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 
a 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 
a Rev. 17.14.  Revelation. It is a desperate 
b Vid. D. Abb. Apol. against. Bish. Part. 1. p. 247.  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 thêm; 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, 
c 1. King. 2.22.  Ask for him the Kingdom also? It is the Lord than that we must trust in, the Lord of Lords, and the King of Kings, that as all Natural Effects have 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 Bird 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. 
d Esay. 49.15.  Can a Woman forget her sucking Child that she should not have 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,] 
c Mr. Hooker Eccles. Pol. l. 1. §. 8.  As every thing naturally and necessarily doth desire the utmost Good, and greatest Perfection whereof Nature hath made it capable, so likewise Man. Man's 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, 
f Arist. Ethic. l. 1. c. 1.  All Arts, all Learning, All Action, All Consultation have their reference to some Good. Howbeit, Man when as he beginneth to propose to himself this Good, then is he at a Maze. Quot Capita, Tota Sensus: so many Men, so many Minds. And yet as that worthy Frenchman observes, 
g 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 Mountains, a Fourth will traverse the Fields. All alike certain, all uncertain of the Way. Varro as S. Austen 
h Aug. de Civ. Dei. l. 19 c. 1.  tells us, setting himself a-work to number these Diversities of Opinions in this kind, came to Two Hundred Eighty and Eight, so many Byways hath wand'ring Error. Howbeit the Truth is but one. Now the Prophet here endeavouring 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 jews? Why? They are 
i Rom. 9.4.  Israelites; to them pertaineth the Adoption, and the Glory, & the Covenants, and the Giving 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, 
l 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, 
m 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 Major Part is not always the better Part, but thereof I have spoken 
n 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 upon us.] Concerning the Word Lord, I have spoken 
o 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 God's Countenance, that is, in God's Favours towards us. For as men's Favour is declared by the Countenance that they show, Imag● Animi Vultus est, Indices Oculi: The Countenance, 
p 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 King's Countenance, 
q 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 King's 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, 
r Esther. 7.9.  gives him a pair of gallows for a Grace-cup; how is it in the light of the Countenance of the King of Kings, 
s jam. 1.17.  with whom is no variableness, nether shadow of turning. Again, 
t Heb. 13.8.  jesus Christ the same Yesterday and to Day, and for ever. O put not your trust in Princes, 
u 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 have in hand. Some places of Refuge there are, 
x Aug. in Ps. 45.  saith he, whereunto if a Man fly, he is in worse case than 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 quetidiane crebrescunt: ut cum ad tale Refugium consugeris, plus ibi timero incipias.  Vncartainties in this World, and the Falls of great Men are so common, that when thou hast gotten thee such a Refuge thou hast a great deal more cause to fear, than 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 joy, and Gladness of Heart. Mihi crede, res severa est verum Gaudium. Believe it, 
y Senec. Epist. l. 3. ep. 23.  saith Seneca, true joy indeed is a matter of much Gravity. We may see it by our Prophet here, who had not that joy that is described by the Preacher, to be as the 
z Eccles. 7.5.  Crackling of Thorns under a Pot, or as a 
a Ecclus. 21.20  Lifting up of the Voice with Laughter: No; but joy 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, 
b Prov. 14.13.  saith Solomon, the Heart is sorrowful; and the end of that Mirth is Heaviness. Dronysius the Tyrant of Sicily, expressed this, no man better. The Story is at large both in 
c Tull. Tusc. Quaest. l. 5.  Tully, and 
d Macrob. in Som. Scip. l. 1. c. 10.  Macrobius.  
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, 
e Exod 3.8.3.17.13.5.33.3.  A Land that floweth with Milk and Hony. Now their joy in Harvest was so great, as that the Prophet Esay, when he would express great joy indeed, thought good to fetch his Comparison from thence. They joy, 
f Esay. 9.3.  saith he, before thee according to the joy in Harvest. Which joy, no doubt, is the greater, by reason of such Multitude● as then joy together. When many joy together, saith 
g Aug. Confess. l. 8. c. 4.  S. Austen, each Man's joy is more Fervent, for that they inflame one another. But yet when all comes to all, the joy in Harvest is but Earthly joy, and therefore well may the Prophet here prefer his joy before that. For howsoever it be here read, 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 than in the time that their Corn, and their Wine increased. And again, Thou hast given me more joy of Heart then they have had, when their Wheat and Wine did abound.  
Yea but here 
h The Abridgement of the Book which the Lincolnshire Minist. delivered to his Majesty. p. 15.  Exception is taken for adding of Cyle, seeing it is not in the Hebrew. It is true, it is not, but is it not in the 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. Gracè.  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 joy when it is caused by reason of Wealth, is commonly but brief, and of a short continuance. How many Rich Men Yesterday, 
l Aug. de Verb. Dom. Ser. 5.  saith S. Austen, and to Day but Poor, how many have gone Wealthy to Bed, and by reason of Thiefs that have robbed them in the Night, have awaked in the Morning as poor, as poor might be. Our Age hath seen within the space of an 
m The lamentable burning of Teverton, Aᵒ 1612.  Hour, by casualty of Fire, and that at Midday to, the Wealthiest in a City as poor as job. Vae tibi Ridenti quia mox post Gaudia Flebis, is a Verse, one 
n Goclen. de Risu.  saith, that comprehendeth in it all the Eight parts of Speech, like as 
o Plutarch. Platon. 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 spoke unto them in Prose, 
p Luc. 6.25.  Woe be to you that Laugh now, for you shall Mourn. But is the joy of the Godly such, and shall it last no longer then so? Nay, but he saith to them, Your Heart shall Rejoice, and your joy nee Man taketh, that is, shall be able to take, from you. 
q joh. 16.22.   
Verse. 9 I will lay me dow●e 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 l●id me down, 
r Ps. 3.5.  saith he, and slept, and risen 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 we have slept heretofore, for all we shall sleep hereafter, as long as our Lives shall last, we have been, we are to be, beholding to the lord Except the Lord keep the City, 
s Ps. 127.2.  saith David, the Watchman waketh 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, 
t 1. Sam. 20.3.  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 Rheum, & how irrecoverably may we be gone. The 
u French Academ. Part. 2. c. 16.  The 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 have done by our Prophet, as Abishai would have done by King Saul when he found him fast asleep, would but David have said the word. God, 
x 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 have spoken on this Argument in the Psalm 
y Exposit. on Ps. 3.5. p. 70.  before. I now conclude with that of David in another of his Psalms, 
z 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 risen up against us, they had swallowed us up quick, when they were so wrathfully displeased at us. 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 have 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, 
a Aug. Confess. l. 9 c. 4.  saith he, had been by me (so I had not known of it) when I had occasion to read 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 Heretics as near, as near might be. Nor can I here forget what Erasmus saith of this Psalm. This one Psalm alone, 
b Erasm. Op. Tom. 5. in Ps. 4. p. 246.  saith he, as short as it is, would suffice us for Salvation, did we but Understand what we read therein, and what we Understand, did we but Practise in our Lives. Indeed Practice is all in all. For have 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 Turks 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 
c Gen. 4.23.  Lamech straight, or a 
d Examinat. and true Relet .. etc. of the Murder of S ● JOHN TYNDAL. Aᵒ 1616.  Bertram, though he play the part of 
Mat. 27.5. Act. 1.18.  judas too, in murdering himself when he hath done. We are like for all the World the Cat in the 
f Aesop. Fab. Gr. & Lat. Fab. 172.  Fable, as demure as may be, till we are crossed, but then let a little Mouse run by suppose some petty Injury not worth the speaking of, and all our demureness is quite dashed, and straight we prove, Cat after kind. Strange it is to consider upon what slight occasions, what Hurly burlies have been in the World. Let me speak it in Michael Montaigne his Words, 
g Nos plus grandes agitations, ont des ressorts & causes ridiculous. Pour la querelle d'vne charrette de peaux de mouton. L' engraveure d' un ca●bet. Les Essates de Michael. Seigneur de Montaigne. l. 3. c. 10  Our greatest Agitations, have strange Springs, and ridiculous Causes. What ruin did our late Duke of Burgundy run into, for the Quarrel of a Cart load of Sheepskins? And was not the graving of a Seal, the chief Cause of the most horrible Breach and Topsy-tu●uy, that ever this Worlds Frame endured? For Pompey & Caesar are but the new Buddings, and continuation of two others. And a little after: Poets have most judicially looked into this who but for an Apple have set all Greece and Asia on Fire and Sword. We learned it in Tully's Offices long ago, but we left it at School behind us as soon as we left the School, 
h Tull. Offic. l. 2  Convenit à Litibus quantum liceat (& nescio an paulò plus quàm liceat) abhorrentem esse. Est enim non modò liberale, paulum nonnunquam de suo iure decedere: sed 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 than well may be, to abhor BRABBLING & 
i Vid. D. Prideaux his Two Sermons of Christ's 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 Bloodthirsty, and Deceitful man.  
7 But as for me I will come into thy House, even upon 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 have rebelled against thee.  
12 And let them that put their trust in thee, rejoice: they shall ever be giving of Thanks, 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 have 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 be 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 Seaventh 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 outside in the Ninth, and Tenth Verses; partly to destroy those his Enemies, as it is in the Eleaventh Verse; that so the Godly may have 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 have spoken 
a Exposit. on Ps. 3.1. p. 64.  before. Prayers 
b Mr Hooker Eccles. Pol. l. 5. §. 23.  saith Reverend Hooker, are those 
c Hosea 14.3.  Calves of men's Lips, those most gracious and sweet 
d Rev. 5.8.  Odours, those rich 
e 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 Vocal, by way of Voice, when as we use Words to that purpose: or Mental, when we use no Words, but only the Conceits of our Minds. According to both these ways did the Godly use to pray; and though most commonly the Former way, yet sometimes the Latter to. So 
f Exod. 14.15.  Moses, so 
g 1. Sam. 1.13.  Hannah, and S. Austen speaking of himself, My Confession, oh my God 
h 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 
i 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 only with the Mouth, and desire it not in Heart, Clamantes tacemus, for all our crying, we are indeed but dumb: but if we 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 Vocal Prayer, and his Mental, he hath his Words, and his Meditation, and in our Private Devotions at Hoame, it is all one to God above, whether we use the One, or the Other. As our Ears 
l 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 
m Aug. in Ps. 141.  saith he, hear not One the other, without the Benefit, as of our Lungs, so of our Tongues, Cogitatio tua Clamor est ad Dominum, thy very Thoughts are shrill in God's 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 be above thee in Authority, and I mean that Lawful Authority, 
n 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 Suit, ponder that I have spoken unto you, weigh it well before you judge, and will he not presently take it in snuff, and think you have 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 upon 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 eagernes of their Affections, they chance to forget good Behaviour. Memorable is that of a poote Woman, who having a Suit to King Philip of Macedon, and hearing him say that he was not at leisure to hear her, Noli ergo regnare 
o 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 have taken an other course, and have sent her where She should have learned, at least wise have been taught better Manners. Yet would I not have Suitors to be too bold neither. Davus never spoke better, then when he said to his young Master, somewhat displeased with his Father, 
p 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, 
q 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 than 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 withal in the 
r Mat. 6.7.  Gospel of S. Matthew. There is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vain Babbling, 
s Multiloquium tum adhibetur, cum citra ●idem etc. P. Martyr in 1. Sam. 1.12  saith Peter Martyr, when as we multiply Words without Faith, and Spirit, persuading ourselves we shall be heard for our many Words sake. This was fare no doubt from our Prophet here, who was so fare 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, 
t 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 Emperor and Ruler over the whole World, and so he is as S. Paul in his 
u 1. Tim. 1.17.  Epistle to Timothy, a King Eternal, Immortal, Invisible: and he is styled elsewhere by David, 
x 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, 
y Aug in Ps. 85. & de Trin. l. 8. c. 2.  saith S. Austen what he is not, than what he is. And again, All things 
z Aug in joh. 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 than this Scarcity, this Want.  
The Manner is, that he styleth him here, My King, and my God. There is 
a 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 fare from marring, that indeed it makes all. Of the Words, My God, I have spoken 
b 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 Crowns before the Throne, saying, 
c 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 Regno graviore Regnum est, saith 
d Senec. Thyestes. Act. 3.  One: and again an 
e Horat. Carm. l. 3. Od. 1.  Other to this purpose, 
Regum timendorum in proprios Greges,  
Reges in ipsos Imperium est JOVIS.  As Kings are over Men, so God is over Kings, and Kings though they have no Superior here on Earth, yet they have One above, whose Eyes are over them in all their do. King's are free 
f 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 have, 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 
g Aug. in Ps. 75  saith he, yet He more terrible than all, that terrifies earthly Kings. Nor means he the Pope neither. Nay, so fare was he from acknowledging his Vicar-ship from God, that he frankly acknowledgeth it in Earthly Kings, Rex adoratur in Terris, 
h 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 God's 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 Hebrews 
i Lyra in hunc Ps.  saith Lyra, have not the Optative Mood, and therefore use the Future of the Indicative 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, 
l jansen. in hunc ●.  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 Hebrews. And my Paraphrasis saith he, sheweth both. I have heard that some of our Schoolmasters are like in the Latin Tongue to lose us the Optatius Mood to, in that they teach it not their Scholars, but cause them to skip it over, because of taking God's Name in vain. Surely in my opinion, such Schoolmasters deserve such usage as the Schoolmaster in 
m Liv. Dec. 1. l. 5.  Livy had, by that noble Camillus the Roman. But enough of this, lest they strike me with their Ferula. I proceed.  
This Betimes, and this Earliness, 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 
n 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 
o 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 
p Chrys. ad Pop. Antioch. Hom. 42.  saith S. chrysostom, 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 Merchants, can witness so much unto us. The Church itself 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. Then 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 Graves, 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, 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 
r Micah 7.7.  Micah, I will look unto the Lord: I will wait for the God of my Salvation, the Prophet using the selfsame 
s TSAPPAH. in Piel, TSIPPAH.  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 upon this place even in these very Words, 
t Calvin in hunc loc.  DEUM NON ESSE PECCATI AUTHOREM, 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, 
u 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, 
x 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 judas, was as properly the Work of God, as was the Calling of S. Paul. And Duraeus 
y Duraeus in Whitak.  seconds him. But Dr Bishop outstrips them all, (I always except that PLUTO of theirs, 
z wright's Articles answered in part by D. Barlow afterwards Bish. of Lincoln: wholly by D. Bulckley, and M. Wotton.  Wright the Priest, who shames not to say that we Protestants make GOD worse than the DEVIL) but Dr Bishop hath this Passage: An other Opinion Some of them hold, 
a D. Bishop Sec. Part of the Reformat. of a Cath. Praefat. §. 10.  saith he, to wit that God who hath been always by Good Men esteemed the Author of all Good, etc. 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 Bucer, of the same accursed 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 Rhemists have had a FULCK, as also a CARTWRIGHT; Campian and Duraus a WHITAKER: Wright a BULCKLEY, and a WOTTON: Bishop an ABBOT: that have quitted Calvin, and Us of this stark staring Slander. The truth is we all teach, and that with uniform consent, as that worthy 
b D. Abbots Third Part of the Defence of the Reform. Cath. p. 63.  Doctor delivereth, that Man's 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 ordreth, and justly useth to his purposes the Sin of Man. For as the 
c D Abbot. Ib. p 66.  Beams of the Sun draw from a dead Carrion a noisome and filthy savour, whereof the Sun cannot possibly be said to be the Cause, which with the same Beams causeth from the Viols:, 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 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 upon this place, that his Pew-fellows are half ashamed to cast it any more in our teeth. Even this might have taught D. Bishop some modesty, but how should he have played his Prizes then, and been so copious in this point, who I suppose had that of 
e 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 wrighting upon 
f My L. of Lond. on jonas, Lect. 18.  jonas; God is of pure 
g Habac. 1.13.  Eyes, and can behold no Wickedness, he hath laid Righteousness to the Rule, and weighed his justice in a Balance, his Soul hateth and abhorreth Sin, 
h Esay. 42. 2●. Amos. 2● 5.  I have served with your Iniquities. It is a Labour, Service, and Thraldom unto him, more than Israel endured under their grievous Taskmasters; his Law to this day curseth and condemneth Sin, his Hands have 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 immoveable, as long as Heaven and Earth endureth: 
i Rom. 2.9.  Tribulation and Anguish upon every Soul of Man that doth evil of the jew first, and also of the Gentile. Seeing God then abhors all Wickedness, and can by no means away therewith, how ought we also to frame our Lives accordingly thereunto. Our Saviour having showed that he came to fulfil the Law, and interpreting the Law concerning KILLING, to be but Angry with our Brother unadvisedly; and the Law concerning ADULTERY 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 NEIGHBOURS, to Love even our Enemies, his 
† Mat. 5.48.  Conclusion at length is, Be ye therefore perfect even as your Father which is in Heaven, is perfect. Agreeable whereunto is that of the Apostle, 
l Heb. 1●. 14.  Fellow Peace with all Men, and Holiness, without which (Holiness) 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 deed 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 
m The carnal Mind. Last Translat. Rom. 8.7.  Wisdom of the Flesh is Enmity against God: for it is not subject to the Law of God, neither indeed can be. No marvel then though it be here said they shall not stand in God's sight, for what 
n 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, 
o 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 bacl 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 
p Ps. 1.6.  First Psalm, and the judgement there specified, is intimated here in this place.  
But the Reason is here annexed also why they shall not stand in his sight, namely for that He hateth all them that work Vanity. Where first concerning Hating, if any be inquisitive how the Lord is said to Hate, seeing God is Love, 
q 1. joh. 4.16.  saith S. john, and where Love is in the Abstract, there can be no Hating at all: he may be answered by 
r Zanch. de Nat. Dei, seu de diuin. Attrib. l. 4. c. 7.  Z●nchius, 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 have 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 all 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 justice, 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, 
s Mat. 7.23.  Depart from me ye that work Iniquity. If the Question be here asked why Iniquity is called Vanity, and the Workers thereof the Workers of Vanity? It is therefore called Vanity for that Iniquity in itself is a thing of no esteem, and serveth to no use. They trust in Vanity, 
t Esay. 59.4.  saith the Prophet Esay, & speak Lies, they conceive Mischief, and bring forth Iniquity. They hatch Cockatrice Eggs, and wove 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, 
u Eccles. 1.2.  Vanity of Vanities, saith the Preacher, Vanity of Vanities, all is Vanity. For All there intimated to be Vanity, 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) be all of them but Vain: but Mischief, and Inquitie have a deeper dye in Vanity.  
Thirdly, whereas it is here said, Thou hatest all them that work Vanity, the categorical word [ALICE] shows that he makes no difference at all, between King & Subject, Master and Servant, Mistress and Maid, Bond, & Free. Of a truth, 
x A●t. 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 be taken neither, as if all Sins & all Sinners were meant in general: No, there are Sinners and Sins of Infirmity, and there are Sinners & Sins of Iniquity; Sinners and Sins of Weakness, and Sinners and Sins of Wickedness, or Wilfulness. Be not merciful to them, 
y Ps. 59.5.  saith our Prophet, that offend of malicious Wickedness, & 
z 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, 
a Aug. in Euang joan. ●ract. 110  that God loved us whenas we wrought nothing but Unrighteousness against him, and yet that it is said most truly here, Thou O Lord hatest all them that work Iniquity. For after a marvellous 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 known even in every of us to hate that which we made, and to love that which himself made.  
V●rs. 6. Thou shalt destroy them that speak Leasing, the Lord will abhor, both the Bloodthirsty, and Deceitful Man.] That Leasing is Lying, we heard 
b 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 than Eight Parts. I mean he makes 
c 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 upon custom of Lying: The Fift, when it is made to please others withal; The sixth, when upon the demand of any man it profiteth some one, and hurteth no body besides; The Seaventh, when upon the demand of the Magistrate it performeth as much; The Eight, when it hurteth none, and yet seems to be 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 quiloquuntur Mendacium. Thou hatest all them that work Vanity, thou shalt destroy them that speak Leasing. Zanchius 
d 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 have 
e Vid. Alberic. Gentil de Abusu Mendac. c 16  written in defence thereof. Aristotle herein shall have the precedence of such Christians who speaking of a Lie, 
f Arist. Eth. l. 4. c. 7.  shows that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per se malum & vituperabile, even in his own nature naught 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 
g 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, 
h Aug. Contra Mendac. c. 21.  Aut cavenda Mendacia rectè agendo, aut consitenda sunt paenitendo: non autem cum abundent infaeliciter vivendo, augenda sunt & docendo. We 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 Lye.  
Concerning the Bloodthirsty, no marvel if the Lord abhor him to. Man is, God's 
i Gen. 1.27.  Image, and if Man defacing a Prince's 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 
l 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 
m 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 slew it, appear in presence thereof, within the space of certain Hours, but those that are desirous to see it discussed at large, I refer them to 
n Hier. Magius Mi●cell. l. 3. c 5.  Magius, and 
o Cael Rhodig. Lect. Antiq. l. 3. c. 12.  Rhodiginus; as also to 
p And. Libavius de Civentatione Cadav.  Andrea's Libavius, and 
q Lemnius de occult Nat. Mi●ac. l. 2. c. 7.  L●vinus Lemnius, both of them cited by my Lord of Canterbury in his 
* My L. of Cant. on jonas, Lect. 7. §. 21.  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 have to deal. It is 
r 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 
s Prov. 19.15.  Deceitful Person shall be affamished; that he 
t 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 
u Mal. 1.14.  shall not live half his Days. And the Prophet Malachy, he reads (as it were) the Church-Commination against him, ˣ 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, than Christians, 
n Ps. 55.25.  glory in nothing so much, as in Deceiving our Brethren. That one Speech of Lysander, 
y Plut. Apopth. & Lacon Apopth.  Vbi Leonina Pellis non sufficit, ibi adsuenda est Vulpina, Where the Lion's Skin will not serve, it must be peeced out with the Fox's Case, is of much more force with Many, than an Hundred of such Passages as these in the Apostle S. Peter, 
z 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 upon the Multitude of thy Mercy: and in thy Fear will I worship toward thy holy Temple.] Howsoever the Lord when time was, spoke by the Mouth of the Prophet Esay, 
a 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, 
b 1. King. 8.27.  Behold, the Heaven, and Heaven of Heavens cannot contain thee: how much less this House that I have 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 
c Gen. 28.22.  prophesied long before, This Stone which I have set for a Pillar, shall be God's 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 
d Exod. 25.8.  dwell amongst them, and it was the Place 
e Ps. 26.8.  where his Honour 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 than 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 
f Numb. 32.9.  Numbers, Venerunt in Vallem Botri, it is so said, saith 
g Aug. Locut. de Numer. 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. Ains. worth in hunc Ps.  signifieth a Palace, and is attributed to the Places where God's 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 God's Ordinance, to holy Uses, and Offices. Thus the Priests, and the Altar, and the Sacrifices, and the Shewbread, 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 
h 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 upon the Multitude of God's Mercy, he thereby intimates the Multitude of his Sins. For as S. Austen on an other Psalm, 
i 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 upon the Multitude of God's Mercy, to diminish thereby the Multitude of his Transgressions. Sixtly, 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 
l Exposit. on Ps. 4.4. p. 95.  heretofore) so a holy Preparation to Prayer is intimated also, according to that of the Son of Syrach, 
m Ecclus. 18.23  Before thou prayest, prepare thyself, and be not at one that tempteth the Lord: or that of the Son of David rather, 
n 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, 
o 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 toward 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 only 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 
p Calv. Instit. l. 3. c. 20. §. 20.  Institutions, That Christ being entered 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 fare off in the Porch. Bellarmine hereupon 
q Bell. de Eccles Triumph. l. 1. c. 1.  inferrech, that calvin's Opinion was, that the Souls of the Saints do not see God before the Day of judgement. Why? because in Calvin's judgement, 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 
a Luc. 20.1.  People, I that 
b Luc. 2.37.  Women, I that 
c Luc. 18.10.  Publicans went up into the Temple, who were admitted only into the 
d 2. Chron. 4.9 joseph. count. Ap. l. 2.  Court of the Temple, needs must he granut by like consequence, that the Saints even in calvin's judgement, were not excluded from Heaven, for all our Saviour's Prerogative in being entered into the Sanctuary of Heaven, But to return unto my purpose.  
That which caused our Prophet here to promis● to come to this House, was d●u●tlesse the Service of God performed in this House, and that not only in his Word, but in his Sacraments, and Sacrifices, and Prayer a●d Praises. Especially PRAYER, which albeit the Prophet could have 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 PUBLIC PRAYER, St Gregory shows us in a most apt and fit Similitude: While we pray together in the Church, 
e 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 man's Devotion in particular. Hearken all you that refuse to frequent the Church, 
f Basil in Ps. 115.  saith S. Basil, betaking yourselves for sooth to your Home Devotions, miserable Fragments as you are of that precious Body of Christ, and learn that your Prayers and Devotions, aught to be performed in the midst of jerusalem, that is in the midst of the Church of God. I find it storied of our 
g Th. Walsingh. Chron. p. 1.  Henry the Third, that he in his time was so devour, that every Day he would hear no less than 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 ●●ime 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 than he did: to whom King Henry, they say, made Answer, Malle Amicum suum saepius 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 spoke 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 
h Camde● Elizabeth, p. 14.  storied, That She had rather devoutly speak to Go● in Her Prayers than hear Others speaking of God, though never so eloquently. Taxing no doubt hereby, the preposterous Zeal of too-too Many who l●y all upon the Ministers 
i Non omnia in Humeros nostros p●o●cite. Chrys. in Ep. ad Col. Hom. 9  Shoulders, never wearying then own Hands, never hardening their own Knees in the publique Service of God. Wherein such People cry quittance with the Scribes and the Pharises of Old. They bi●d heavy Burdens, and grievous to be borne, 
l Mat. 23.4.  saith our Saviour, and ●ay them on men's Shoulders, but they themselves will not move them with one of their Fingers. So they can be content their Minister should ●reach 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 be not liable to that which followeth in that place. 
m Mat. 23.5.  But all their Works they do, (and all is but Hearing of Sermons) for to be seen of Men. Indeed 
n Chrys. ubi supra.  saith S. chrysostom, 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 us. And again in other place, 
o Chrys. in 2. ad Thess Hom 3.  Concerning the Earth, all the Workmarship is the Husband man's. For it is a senseless Subject, only fit to be wrought vp●n, but concerning your spiritual Husbandry, it is not so. N●n hic totum opus Doctorum, sed si non potior, certè med●a Portio Discipulorum est. You are not to rely upon your Teachers, to have all things performed by th●m, 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 have 
p Exposit on Ps. 3.1 p. 64.  spoken before, and it being here in our last Translation in Capital Letters, I have showed the Reason thereof in that place; and therefore now to the Word, Led.]  
Duci, Puerorum est, Coecorum, Claudorum, Infirmorum, Ignorantium, & Ovium: to be Led 
q Marlorat. in 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 
r Ps. 131.1.  saith he, I am not high minded, I have 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 BLINDMAN, witness his own Words, Open thou mine Eyes 
b Ps. 119.18.  saith he, that I may see the wondrous things of thy Law. For what was the Request of Blinde-men indeed, but that their 
c Mat. 20.33.  Eyes might be opened, as we read in S. Mathews Gospel. Thirdly, that he was a LAME-MAN, behold his own Words again, I am ready to halt 
d 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, 
e Ps. 6.2.  Have mercy upon me, O Lord, for I am weak saith he, and what is Weakness, but Impotency? Fiftly, that he was IGNORANT, The very Beasts 
f Ps. 35.15.  saith he came against me unawares: it is in the Vulgar, Et ignoravi, and I was ignorant thereof. Sixtly, and lastly, that he was as a SHEEP, it is his own very Word, I have gone astray 
g Ps. 119.176  saith he, like a Sheep that is lost, oh seek thy Servant, for I do not forget thy Commandments. This very Last of going astray, puts me in mind of a good Note, that I have read 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 
h Mr Thomas jackson, of justifying Faith. Sect. 1. c. 7. p 55.  saith he, is as the Devil's Chessboard, wherein hardly can our Souls move back, or forth, but he sets out one Creature or other to attach him: nor have we any other means to avoid his Subtlety but by looking to the 
i Ps. 121.1.  Hills, whence cometh our Help; or into that Part of this great Sphere, which is altogether hid from the World's Eyes, 
l 2. Kings. 6.15.  where we may behold more for us, then th●se that be against us. It puts me in mind also of a saying of S. Austen. who having spoken of his own Wander, and his Calamities thereupon, Quid autem mirum cum infoelix Pecus aberrans a Grege tuo, & impatiens Custodiae ●uae, turpi Scabie faedarir. And what great Marvel was it, 
m Aug. Confess. l. 3. c. 2.  saith S. Austen, if unhappy Sheep as I was, wand'ring from the Fould, and careless of thy Custody, I bec●m● 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, 
n Ps. 35.24.  judge me, O Lord my God, according to the 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 
o Ezech. 18.25  saith in Ezechiel, Are not your Ways unequal? And he repeats the same again. 
p 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 upon 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 TRIBULATION, it is a very deep Dale, and DISTRESS is an other. 

r Ovid T●i●t. 〈◊〉. 2.  Quantae diduc●o subsidunt Aequore ●alles,  
I am 〈◊〉 tacturos Tartara nigra putes.  Nay by means of Tribulation, and Distress, David oftentimes thought himself in very Hell. 
s Ps. 18.4.  The Pa●●es of ●eli came about me, saith he, the Suares of Death overtook me. PERSECUTION, that's a Mountain, so S. Austen, Quid sunt Montes nisi Tumores Terrarum? What are Mountains 
Aug. ●● Psal. 24.  saith S. Austen, but the Swell, and Rising of the Earth? Nero, Domitian, Traian, Antoninus, Severus, Maximinus, and the ●es●, what were they but so many Mountains? The persecuting heathen Emperors, 
t Mr G●●●●n his Trumpet of Wa●●e.  saith a good divine, were very great Mountains, that stood very high and very stiff in the Church's Way, but the ●aith of the Church according to the Promise of our 
u Mat. 17.20.  Saviour, hath removed them all. FAMINE, and NAKEDNESS, what are they but so many Briars? and so many Thorns?  

x ●●veral. Sa●. 3  Haud facile emergunt quorum Virtutibus ●●slat  
Res angust a domi.  
They that are cumbered with these Guests will find more a do to come to their journey's end, the Tully had in finding out by reason of Briars and Thorns the Toomb of 
y 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 Mary's time our Oxford Ditch was, where that m●st Reverend Archbishop, and Councillor of State, Cra●m●r, learned Kidly, and old Latimer, were all of them Burned, that like a Golgotha, nay worse than that, the very Place might breed an horror in the Minds of Men against them. Thus as with the Arrians of old, Non Canitieses apud judices iniquitatis Venerabilis erat, Neither Age, and an whore white Head, as 
z Bas. Ep. 70.  speaks S. Basil neither Godliness, nor ● Life most Virtuously led, had any reverence at all with those bloody Burreaus. But to return where I left.  
Not the least of all the Premises but withholds 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, 
a Rom. 8 37.  We are more than Conquerors through ●●m that loved us. So that as the Earth is said to be round, notwithstanding so great Height of Hills, & such Plainness of Downs, because (as Pliny 
b Plin. Nat. Hist. l. 2. c. 6●.  tells us) that if t●e Compass thereof might be taken by lines, the Ends of those Lines would meet just in Circuit, and prove the Figure of a just Circle: so let the Lords Way be once Levelled by the Line of his Word, & nothing more Eeven, 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, I●tus & in Cuse, 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, than the Spirit of God here sets them forth. In confesso est Orationem, si explicandi vim ac facultatem habeat, non minus quae velit ponere ob oculos posse, quàm Viros manuum artificio praestantes. It it apparent, 
c 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 Workman.  
First for their Mouths, there was no Faithfulness in them, Truth was utterly banished thence. It should seem they were all of Lysander's constitution, 
d Plutarch. Apopth.  Pueros Talis, Viros Sacramentis decipi oportere, that Children were to be deceived wi●h Chery-stones, and Men with Oaths But the Apost e S. Paul gives us better Counsel. Putting away Lying, 
e Ephes. 4.25.  saith S. Paul, speak every Man truth with his Neighhour, for we are Members one of another. Where he not only 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 Feet, nor the Feet the Hands, for the whole Body itself should lose by the bargain, if there were any such Deceit amongst them, as is to be seen by that elegant Fable of M●nenius Agrippa in 
f Liv. Dee. 1. l. 2.  Livy, concerning the Members of th● Body: so ●●e 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 Damn ●um in Conscientia, His Coffers perhaps are filled, 
g Aug. de Temp. Ser. 215.  S. Austen but his Conscience Smarts for it. But of Lying and Deceit I have spoken 
h Expos. on. Ps. 4.2. p. 93.  before.  
Concerning their Hearts, intimate there by their Inward Parts, they are said to be Wickedness in the Abstract nay in the Hebrew it is more, it is Wickedness in the Plural, as if the Abstract and Plural both, were both little enough to explicate the Wick dnesse of the Heart. But of the Heart I have spoken 
i Expos. on Ps. 4.4. p. 96.  before too. Only here it may be doubted how the Prophet should be so skiiful as to know the Heart. Quid tam altum & tam profundum quàm Mens Hominis quae quasi involucro quod an Corporis tegitur & occultatur, ut eam haud facile quisquam introspicere & speculari queat? What so High and so Deep, 
l Ambros. Instit. Virg, 3.  saith S. Ambrose, as is the Mind of Man, which is hid, 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 Paint them out to the full. But I come to the Throat and Tongues.  
Verse. 10. Their Throat is an open Sepulchre, they flatter with their Tongues.] In that the Throat is here said to be a Sepulchre, and that an open one too, we may call to mind what our Saviour 
m Mat. 23.27.  said concerning Sepulchers, namely how they are full of dead men's Bones, and all Uncleanness. Such Bones, and such Uncleanness have the Wicked in their Throats.  
m Pers. Sat. 3.  Gutture Sulphureas lentè exhalante M●phites. 
Do but tell them of their Faults, and they will cast you presently such Bones to Gnaw upon, as you will wonder at their Impudence. They are set on Fire, as 
o Ps. 57.5.  speaks the Prophet, 〈◊〉 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, 
p 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 Lion's Skin, and the Fox's Case, as you heard 
q Pag. 125.  before. These the Prophet elsewhere styleth by the name of Balms, and what more gentle and supple than Balm? And yet who would think it? Nothing more forcible to give a Broken Pate. Let the Righteous, 
r Ps. 141.6.  saith the Prophet, Smite me friendly, and Reprooue me, but let not their Precious Balms (meaning the Flatteries of the Wicked) break my Head. Why? Can Balms do such a Feat? Balm, 
s Plin. Nat. Hist. l. 12. c. 25.  saith Pliny, is that Sweet and Odoriferous Liquor 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, Laudantes: speaking of Agricola. Often was he in those days, 
t 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 Prince's disposition hating all Virtue, & the most Capital kind of Enemy's Commenders, procured the Peril. Whereupon that Matchless Translator, and worthy of all Admiration Sr HENRY SAVILE, 
u Annot upon the Life of Agricola. nu. 16  To Hurt or Disgrace by way of Commendation, albeit it seemeth a strange Position at the first fight, yet may be and daily is both easily and diversely performed. He bringeth many Examples which I here omit, sufficient it is, that I have pointed to the Fountain. I conclude with that of S. Austen, 
x Aug. in Ps. 69.  Plus persequitur Lingua Adulatoris, quàm Manus Interfectoris. The Tongue of a Flatterer strikes more deadly, then doth the Hand of a Murderer.  
And thus have 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 
y Plin. Nat. Hist l. 35. c. 10.  Apelles on a time being at Ptolemies 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, lest participating with them in their Sins, we participate with them in Punishment too. 
z 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 GOD'S SERVICE, I say so often, should prove so malapert, so Saucy, so Waspish, so Outrageous in the turning of an Hand. But the 
a Esay. 57.20  Wicked are like the troubled Sea, when it cannot rest, whose Waters cast up Myre 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 have rebelled against thee.] It was the Promise of our Saviour, as I told you 
b Expos. on. Ps. 5.8. p. 132.  before, that the Faith of the Church should be able to remove Mountains, and as Arriu●, Donatus, and Maximinus were all of them Mountains by way of HERESY, and the Church hath removed them, so the persecuting Heathen Emperors, they were also Great Mountains by way of TIRANNIA, and the Faith of the Church hath removed them too. Look upon Domitian, 
c Mr Gosset his Trumpet of War.  saith a good Devine, Decius, Dioclesian, julian the Apostata, Herod, Antiochus, and a number such like Princes persecuting the Church, all of them have miscarried by some one fearful death or other. Now as these did stand in the Church's way, and the Church did pray against them, so David's Enemies stood here in David's way, and David prays against them too. The effectual fervent Prayer of a Righteous Man availeth much, 
d jam. 5.16.  saith S. james, and S. Chrysostom gives the reason, For as Trees, 
e Chrys de Incompreh. Dei Natur. Hom. 5.  saith he, which have 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 be to no purpose, let them never bring to proof what they have devised among themselves. An excellent Pattern hereof we have in Achitophel, who for the Counsel he gave miscarried, and was not accepted of, made no more ado but 
f ●. 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 upon occasion 
g Mat. 12.3. Marc. 12.35.  alleging david's Say and Do 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 
h Ps. 59.13. Ps. 109 7.  others of like nature, as the Prayers of the Prophet 
i jer. 18.21.  jeremy, and of 
l 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 haste would have Fire come down from Heaven to consume the Samaritans that refused him, and pleaded 
m 2 King. 1.10  Elias his Example to that purpose: Ye know not, 
n Luc. 9.55.  saith he, what manner Spirit ye are of. For the Son of Man is not come to Destroy men's Lives, but to Save them. And yet David, jeremy, & S. Paul pronounced not those Curses, Vindictae Livore, sed judicio justitiae, not upon a Spleen to be Revenged, as 
o Greg. Moral. l. 4 c. 5.  speaks S. Gregory, but in judgement and justice, for that they known by the holy Spirit that they were Abominable and Disobedient, as 
p Tit. 1.16.  speaks the Apostle S. Paul, and unto every good work Reprobate. 
q Aug. in hunc Ps.  S. Austen, he takes these words to be rather a Prophecy then a Prayer. And as elsewhere he 
r Aug. in Ps. 68  speaketh of David's Curses in particular, that they were not Stomachatio Maledicentis, sed Praedictio Prophetantis: of the Prophets in General, 
s Aug. de Temp. Ser. 59 & Ser. 109 & De Ser. Dom. in Monte.  Per Imprecationem quid esset futurum cecinerunt, non Optantis Voto, sed Spiritu Praevidentis. By the Imprecations they made, they shown 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 have rebelled against thee. Where the Prophet saith not as he might have said: For they have 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 Murmur, 
t Exod. 16.8.  saith Moses, are not against us, but against the Lord: and They have not Rejected thee, 
u 1. Sam. 8.7.  saith the Lord to Samuel, but they have Rejected me, that I should not Reign over them. Little thought those Israelites that their Murmur and Rebellions were against the LORD himself, they no doubt would have made many a Pamphlet in defence of themselves as a Franco-Gallia, or a Franco-Iudaae, a Philo-Pater, or a Philo-Mater; a De jure Regni apud Scotos, or a De jure Regni apud judaeos; or the like: all which might have been answered, with this single sole Sentence of holy Scripture, and the Words we have in hand IRRITAVERUNT TE DOMINE: They have Rebelled against thee. Thus speaks our Saviour of his Ministers too, 
x Luc. 10.16.  He that Despiseth You, Despiseth Me, and yet many of us as if we had never Read, nor Herd it, or did certainly believe what our Saviour saith, are ready to say with the Evil Spirit, 
y Act. 19.15.  jesus we know, and Paul we know, but who are ye? And as they said of our Saviour himself, 
z Mat. 13 55.  Is not this the Carpenter's Son? Is not his Mother called Mary? and his Brothers, james, and john, and Simon, and judas? 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 us. But it was an excellent Note of 
a O●i●en. in Num. c. 12. Hom. 7.  Origen, Nunquam invenimus tantas Laudes 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 giving 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 
b Expos. on Ps. ●. 5. p. 102.  heretofore, there goes our Trust and Confidence away.  
But what is it here the Prophet prays for? For joy, & 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 Persecutions, no not in Distresses for Christ his sake; the Apostle S. Paul may be an Example, For when I am weak, 
c 2. Cor. 12.10  saith he, then am I Strong. But of this joy, and this Rejoicing, hath been spoken 
d Expos. on. Ps. 4.8. p. 106.  heretofore. Come we now to the Effect thereof, and that is Thanksgiving, for so it is in the next Words, They shall ever be giving of Thanks.  
Ever, that is, continually, that is, all the Days of their Life, to dwell in the House of the Lord, as David 
e Ps. 27.4.  promised to do, and Anna in S. Luke's Gospel, performed no less. There was, 
f Luc. 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 years from her Virginity. And she was a Widow of about Fourscore and four years, which departed not from the Temple, but served God with Fasting and Prayer, Night, and Day. No doubt but amongst those Prayers, this Giving of Thanks is included, Giving of Thanks being the most proper, and peculiar Serving of God. For as that worthy 
g D Howson his Sermon at Oxford. Nou. 17 Aᵒ 1602.  Doctor, now our Right Reverend Diocesan hath observed, God is not only, or chief worshipped, Evangelici Sermonis Auditu, by hearing the Word preached, sed Latriae Cultu▪ in Praising, & Magnifying, and Lauding God in the Memory of hi● manifold Bl ssings. ●●●ria or the Worship of God, is a Virtue Moral, not Intellectual ●h●rf●re 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 have it, 
— 
h Horat. Serm. Sat. 4.  Nam multo plures sumus, ac veluti te  
judaei cogemus in hanc concedere Turbam:  it is strange how CHURCH-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 read, are despised, and with Choroebus in the Poet, as if they resolved with Papists, to fight with their Weapons against the said Scriptures, 
i Virg. Aeneid. l. 2.  Mutemus Clypeos, Danaumque insignia nobis Aptemus, they stick not to give out, that they are read there to little purpose, because forsooth not interpreted. 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, CREDIT OPERIBUS. They are our Saviour's own Words, 
l joh. 10.37.  If I do not the Works of my Father, believe me not: But if I do, though ye believe not me, believe the Works. But concerning the Profit that may be taken by Scriptures read in the Church, let us hear what Strangers say, seeing our own Men at Hoame have thought so hardly of it. Concerning the Scriptures to be read, 
m 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 BVC●R, whose Words they are; Concerning the Scriptures to be read, 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 read 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 read, 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 fare Zanchius, and with him Martin Bucer hand in hand. Had our own Mother's Children at Hoame, had the like Opinion of Reading Scriptures in the public Congregation, which Strangers you see have had, our Church by this time had been too happy, nor had our Adversaries the Papists gotten so much Ground of us, as they seem to have. But it befalls GOD'S SERVICE, what oftentimes befalls his Prophets, 
n 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, 
o 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 Giving 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 
p Mollerus 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 
q Hieron. Comment. in Esay. Prooem. ad Eustoch. Virg.  saith S. jerom, is the Ignorance of Christ; and, Haec est Mors Animae, ut Deum nesciat. Not to know God 
r 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 have declared 
s 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, 
t 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, 
u Aug. in Ps. 141.  Quae Via, ipsae & Viae; quae Ecclesia, ipsae Ecclesia; & quod Coelum, ipsi Coeli: Way, and Ways, Church, and Churches; Heaven, and Heavens 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 
x Exposit. on Ps. 1.1. p. 4.  before, it is but to have 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, than the manner of the Defence thereof, namely, as with a Shield.  
It is in the Original, RATSON, Benevolentia, Beneplacitum, and rendered by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which we 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, 
y 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 
z Rom. 10.12.  Rich unto all that call upon 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, 
a Prov. 23.5.  they certainly make themselves Wings, they fly away as an Eagle toward Heaven: but Riches of this Nature, is that which remains for ever. The other Riches, 
b 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 
c 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 be as with a Shield, it was, it seems, his usual Phrase, for so he useth the Word Shield in divers of his 
d Ps. 33.19.35.2.91.4.  Psalms. And King Solomon to this purpose: 
e Prov. 30.5.  Every Word of God is pure, he is a Shield unto them that put their trust in h●m. So Aiax of Ulysses, when Ulysses was in danger, and Aiax bestrid him with his Shield, and saved his Life: 

f Ovid Met. l. 13.  Opposui molem Clypei, texique iacentem,  
Servavique Animam.  Clypeus, 
g Seru. in Virg. Aeneid. 7. & apud Latin. Ling. Auctor. p. 607.  saith Servius of the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that it hides, and covers the Body, which would otherwise be exposed to the Blows of the Enemy. 
h Isid l. 18. c. 12.  Isidore of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies the same. 
i Plin. Nat. Hist. l. 35. c. 3.  Pliny o● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the chase, or engraving that was therein. 
l Vid. Isid. Loc. cit.  Others of an old Latin Word Cluêre, which did signify to fight, or to be well reputed of, of Cluco, 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 only compares the Sun in the Firmament thereunto, but calls it by the selfsame Name.  

m Ovid. Met. l. 15.  Ipse Dei Clypeus, Terra cum tollitur ima  
Mane rubet.  
Howbeit the Word in the Original is CATSINNAH, which though Tremellius interpret Clypeus, yet Arias Montanus, and the Vulgar, have Scutum, which cometh of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a 
n 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 
o Isid. ●oc 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 Laecedemon, who had lost their Targets, not their Head-pieces, or their Corselets: for that these Things 
p Plut. Apopth. Lacon. Hence that of the Lacedaemonian Mother to her Son: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cum hoc inquit, aut in hoc redi 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, than Shields can make us.  
But why is it here said, that He shall defend them with his Favourable Kindness, and not rather with his Power? The Holy-Ghost, 
q 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 Minds 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, that thus we are defended, but as the Apostle gives us counsel, to work out our Salvation with 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phillip 2.12  Fear & Trembling. The Certainty, and Assurance of our Salvation, being not such as whereby a Man is merely- Secure, and made absolutely out of doubt, but 
s 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: 
t 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 Peter's Faith, of whom S. Austen 
u 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 lest Christ should die. In a word, All our Prose may be concluded in that Distich of the Poet, applying to our Saviour CHRIST, what he doth to Augustus Caesar, and putting in FAITH in steed of Hope.  


x Ovid. Trist. l. 1. Eleg. 1.  Spes mihi magna subit, cum TE mitissime CAESAR,  
Spes mihi, respicio cum MEA FACTA, cad●t.   


* Fit mi●i magna FIDES cum TE mitissime JESV: At mihi respitio, 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 gins 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 
y 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, rebuke me not in thine Indignation: neither chasten me in thy Displeasure.  
2 Have mercy upon 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 Thanks 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 h●th 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 bacl, and put to shame suddenly.  

THE ANALYSIS.  
THis is the First of those Psalms, which are called the Seven PENITENTIAL 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 be 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 Hebrews 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 Hebrews, 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 jews and Gentiles parted themselves in the Beginning of the World, who shall both of them join again towards the 
a Rom. 11. ●6. Vid. Coel. Sec. Cur. de Amplit. Regni celest. & de jud. Vocat. ante extreme. judicij diem. Printed. 1617.  End, & Consummation thereof.  
They are called PENITENTIAL Psalms for that upon the knowledge of our Sins, and acknowledging of the Wrath of God to follow thereupon, 
b Frid. Balduinus in 7. Ps. Poenitent. in Prolegom. Vid. ●olet in Ps. 31 & Innocent. in 7. Ps. Poenitent. Prooem.  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: partly in respect of the Seven Days of the Week, that forasmuch as we had need of Repentance every Day, therefore every Day should have a several Psalm, to be a Remembrancer unto us to that purpose. Memorable is that which is 
c Possidonius de vita Augustini. c. 31.  related of S. Austen, who lying on his Deathbed caused these Seven Penitential Psalms to be painted on the Wall over against him where he lay, & so would he still behold them, and in Beholding, read them, and in Reading them Weep amain.  
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 performeth 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 is in the Fift Verse; Secondly, for they had wrought in him Repentance to the full, as it is in the sixth and Seaventh 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 be 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 Rebuke me not in thine Indignation: neither chasten me in thy displeasure.] Concerning the Word LORD. I have spoken 
d 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 than 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 upon his Deathbed: the Prophet willed 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, Oh, 
e 2. King. 13.19  saith he, thou shouldst have 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 
f 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 Prophet's Enemies in this Psalm. Concerning whom as he Smites the Ground of his Heart no less than 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 
g 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 
h Spuria Vu●lamina non dabunt radices altas, Sapient 4.3. Vulg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Bo●ke of Wisdom saith of Bastards, is well known. Again, it were against the justice of God that there should be no Punishment at all for Sin, though it be in his own Children. For a; Abraham in another case 
i Gen. 18.25.  Shall not the judge of all the Earth do Right? So was it our Saviour's Conclusion, that they which did sin alike should have like Punishment. Suppose ye, 
l Luc. 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 upon whom the Tower in Siloe fell, and slew 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, 
m Ps. 37.29.  saith he, as for the Seed of the  it shall be rooted out.  
The Prophets Request then in this place, is to be delivered from Punishments, not in Toto, as they say, but in Tanto: not wholly and altogether, but so fare forth as it m●ght seem to proceed from an angry and wrathful Hand. With how great circumspection, 
n 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, 
o 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 be 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, 
p job. 10.16.  saith job, as a fierce Lion: and again thou showest thyself marvellous upon me, Thou renewest thy Witnesses, that is, thy Plagues, against me, and increasest thine Indignation upon me; Changes and War are against me.  
Verse. 2. Have mercy upon me O Lord, for I am weak O Lord, Heale me, for my Bones are vexed.] From the Lord's justice in the former Verse, he Appealeth in this Verse unto his Mercy, and of Mercy hath been spoken 
q Expos. on Ps. 4.1. p. 88  before. Nor is the Prophet at a wrong Door in craving these Alms, forasmuch as the Lords Title is, 
r 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: 
s Heb. 4.15.  For we have not an High Priest, which cannot be touched with the feeling of our Infirmities, but was in all Points Tempted like as we are, yet without Sinne. 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 
t Heb. 2.18.  Epistle, In that he himself hath Suffered being Tempted, he is able to secure 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, sed quia Deiectus ac Fractus sit: He calls not himself Weak in this place by reason of any Sickness, 
u 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 have 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 Animae vel Fortitudinem, as 
x 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 
y Calvin. in hunc Ps.  Calvin termeth it, his Might, his Strength, Excellency of Dignity, or Excellency of Power: or if so be he meant his Bones indeed, then as 
z jansen. in hunc loc.  jansenius observeth, they are put for the Members of his Body by an usual Synecdoche among the Hebrews.  
Verse. 3. My Soul is also sore troubled, but Lord how long wilt thou punish me.] The Spirit of a Man, 
a 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 be saved: so, who then can be sustained? who can possibly be supported? The Answer must be as our Saviour's there was, 
b Mat. 19.25.  With Men it is impossible, but not with God, for with God all things are possible. The Lord, 
c 1. Sam. 2.6.  saith Hannah, killeth and maketh alive, he bringeth down to the Grave, & bringeth up. Words which She had learned, no doubt, of Moses the Prophet, in his Book of Deuteronomie. 
d Deut. 32.39   
Howbeit the Prophet here in the mean time is driven to such Extremities, that he is feign 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, 
e Ps. 30 5.  Heaviness may endure for a Night, but joy cometh in the Morning: no, but happily he endured many Nights, many Mornings in this plight. So the Prophet here in this place, Vsque quo? How long? but especially in another 
f Ps. 13.1.  Psalm, How long wilt thou forget 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 Enemy's 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 have not in a Tryce. Just for all the world like those that are Sick, especially, if in their Sickness they be Choleric to. How hasty, 
g Aug. in Ps. 36  saith S. Austen, are sick Men to have 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 have 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 upon this Psalm. 
h 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, 
i 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 be Converted, when they that are Converted find so great difficulty in obtaining of Pardon: as it is written, 
l 1. Pet. 4.18.  saith he, in another place, If the Righteous scarcely be saved, where shall the , 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, 
m 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 upon 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 
n Ps. 17.7.  Saviour of them that put their trust in him; so the Lord saith of himself, 
o Esay 43.11.  I, even I am the Lord, and besides me there is no Saviour. And again, 
p 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 
q 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, 
r 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, 
s jam. 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 God's Providence, only 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 have pleaded aswell as any our Merit-mongers whatsoever, it teacheth us what we in like case should bring as a Present to the true JOSEPH our Governor, not a 
t Gen. 43.11.  little Balm, and a little Honey, 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 
u 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, 
x 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 be more brutish than either Spiders or Mice, should we trust to such ruinous Dangers, as such Confidence would bring upon us.  
Vers. 5. For in Death no man remembreth thee, and who will give thee thanks in the Pit?] Two Sorts of Men have lived in the World (would God we might say Have lived, as Tully 
y Plut. in Cic.  said Vixerunt, of Some, whom he had caused to be executed as Traitors, for so are these against God) but two Sorts of Men have lived in the World, that deny the 
z 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 have now no cause to speak, cause we shall have 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, 
a 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 Body's Resurrection, and then that it shall be wakened, and not till then. Among the several Parcels of Scripture, which they have heaped up to this purpose, this of this Psalm is one, and as many besides in the Psalms, as describe Man to be of such a Condition, as that he cannot after Death praise the Name of the Lord any more. As namely where David 
b 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 showed 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, 
c 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, 
d Ps. 30.9.  What profit is there in my Blood, when I go down to the Pit? Shall the Dust give Thanks unto thee, or shall it declare thy Truth? But there is as Zanchius 
e 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 be brought to this purpose. 
f 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 UPON THE THRONE, AND UNTO THE LAMB FOR EVER AND EVER. Again, 
g Reu. 14.2.  I heard a Voice from Heaven, at the Voice of many Waters, and as the Voice of a great Thunder: And I heard the Voice of Harpers, harping with their Harps. 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, 
h 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 than 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 
i Greg. in 7. Ps. Poenitent. & Aug. Medit. c. 17.  speaketh, Et certa securitas, & secura Aeternitas, & aeterna Tranquillitas, & tranquila Foelicitas, & foelix Suavitas, & suavis jucunditas: both assured Security, and secure Eternity, and eternal Tranquillity, or Quietness, and quiet Felicity, or Happiness, and happy Pleasantness, and pleasant Delightfulness: 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 days. Who knows not the Apostle S. Paul's distraction in like case, who howsoever he had a 
l Phil. 1.23.  Desire to departed, 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 straight, and what to chose 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 Thanks, that is, he would praise him all the Days 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 
m Lemnius de occult. Nat. Mirac. l. 2. c. 29. See my L. of Cant. upon 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 greeved exceeding long, otherwise he could hardly, nay he would not have been so weary. He was not ignorant by all likelihood, how sweetly these Groans of his, did sound in God's 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, 
n Cyp. de Coena Dom.  saith S. Cyprian. I doubt not but in those Sighs of thine, the holy Spirit doth breathe: 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 have 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, 
o 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 
p Aug. Hom. 11.  saith S. Austen, hath stayed thy leisure, stay thou his, an other while: Sustinuit te, ut mutares Vitam tuam malam: sustine illum, ut coronet Vitam tuam bonam: He hath borne 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, 
q Ps. 27.16.  O tarry thou the Lords leisure: be strong, and he shall comfort thy Heart. Hast thou not known 
r 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 have not Might, he increaseth Strength. The Vision 
s Hab. 2 3.  saith Habakuk, is yet for an appointed time, but at the End it shall speak, and not lie: though it tar●y, 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 
t Quintil. Instit. Orat. l. 8. c. 6.  Hyperbole, though it be Vltra Fidem, 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, 
u Tull. Sem. Scip.  Equidem vim Lachrymarum profudi. We have divers the like in holy Scripture, I will make thy Seed 
x Gen. 13. 1●.  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, usque ad terminum Saeculi? Who sees not 
y Aug. de Civ. Dei. l. 16. c. 21.  saith S. Austen, how incomparably the Dust of the Earth is greater than can be the number of all Men from Adam himself to the End of the World, how much more than the Seed of Abraham, which Seed in comparison of the Multitude of the Wicked is only 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 
a 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, than 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, 
b Aug de Temp. Ser. 226.  saith S. Austen, a Shower of Tears is sufficient, he hears our Weeping much sooner than our Words.  
Concerning the two Synonimaes here, Washing, and Watering, washing his Bed, and watering his C●uch, it is a pretty difference that S. Austen observeth between them, Potest aliquid in superficie lavari, Rigatio verò ad interiora permanat quod significat Fletum usque ad Cordis intima. A thing 
c Aug. in hunc Ps.  saith S. Austen, may be washed superficially, and on the outside only, but watering pierceth even to the inward Parts, which signifieth that Weeping must in as fare 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 v●, namely how 
d 1. Sam. 16.12.  He was ruddy, and withal of a beautiful Countenance, and goodly to look to No doubt when he came to Years, he retained the same still; for though Beauty be commonly variable, and all corporeal things 
e 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 have carried their Age. To say nothing of them before the Flood, who lived so many Hundred years: Adam, 930, Seth, 912, Cain, 910, and who lived least, 700 years, being perfected in many respects with a most excellent proportion of Humours, and as it likely 
f Vid. Coll. of Hist. by Thomas Fortescue. & Printed by my FATHER Aᵒ 1576.  Fruits, and Herbs of fare greater Efficacy, and Virtue in those Days, then since the Earth was cursed: Moses 
g Deut. 34.7.  saith the Scripture, was an Hundred and twenty years old when he died: his Eyes were not dim, nor his natural Force abated. And Caleb to joshua, 
h Iosh. 14.11.  Forty years old was I, when Moses sent me to espy out the Land, I am this Day Fourscore and five years 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 have been such an one, who before this Accident befell, carried his Years 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 
i 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 fretting a Garment, every Man therefore is but Vanity. Omnis Animi Dolor statim se prodit in Vultu. All Grief of Mind 
l Mollerus in hunc Ps.  saith One, appears presently in the Countenance: and therefore King Solomon, 
m 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, than the Sun; the One with his Beams burns them not so much, as they are scorched by the Other. Though Sin be as cold as Ice to: and therefore 
n Aug. in Ps. 125.  S. Austen, Illigati Frigore Peccatorum gelavimus, we are frozen with the Cold, 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 only Night hath been sufficient to make a young Man that was fresh, and of a lively Hue, gray-headed by the Morning. 
o Lemnius de Complex. l. 2. c. 2.  Lemnius tells of one, 
p Scal. de Subtle. Exere 312.  Scaliger of an other, that have 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 
q 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, than the hasty judgements of Others upon him, by reason of those Crosses, which it pleaseth the Lord to send him. Hoc unum tantum dixerim, ultimam esse adversae Fortunae Sarcinam▪ quod dum Miseris aliquod Crimen assigitur, quae perferunt, meruisse creduntur. It is 
r 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 upon our Shoulders, that when any Calamity doth betid us, Men will straightway give out, that we have 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 
s 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 have made him to believe. On the contrary, they maintained that God doth always punish Men according to the Measure of their Sins, wherein they entreat of God's Providence; they entreat of his justice; they entreat of men's 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 
t Saluo aliorum Interpretum judicio, ausim affirmare hanc Muliorem eandem prorsus causam egisse, atque postea jobi Amicos, quorum d●s●eptatio subsequitur: & quidem non alia voluntate, nec alijs 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, have BLESS in the Text, which would serve Bezaes' Interpretation exceeding well, but then their Marginal Note out of 
u Greg l. 3. c. 24.  Gregory, that she persuaded her Husband to Desperation and Blasphemy, mars all that Hope that Beza might have 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, bred up in so godly an House, should forget herself so far, as to use such Impudence of Speech: and jobs Reprehension would have been in more forcible Terms, then to have said, she spoke like a 
x Nec eos probo qui Stultam pro Insana, & Impia interpretantur, quod fateor interdum Hebraea Voce NABAL intelligi, & sanè huic Mulieri optimè conveniret, si tam praesertim impudenter Marit●m ad Deum ipsum execrandum esset hortata. Stultan igitur opponit Sapienti & Circumspectae. Bez. Ib:  Foolish Woman: No, but like a Wicked Woman: No, but like a Devilish Woman; Nay julian himself, that most wicked Apostata, 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, 
y Andrad. Defence. Fid. Trid. l. 2. p. 446. Edit Colon. 1580.  Nisi praeclarissimis Ingenijs, Ingraeti 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, than ever they have been heretofore. And so himself expounds that of 
a Esay 53.8.  Esay, Who shall declare his Age? that of the 
b Ps. 40.8.  Psalmist, Sacrifice, and Meat Offering thou wouldst not have, but mine Ears hast thou opened: that of 
c Gen. 20.16.  Abimeleh unto Sarah, I have given thy Brother a Thousand pieces of Silver: fare 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 upon 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, 
d Phil. 4.12.  I know both how to be abased, and I know how to abound: everywhere, 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 ye that work Vanity, for the Lord hath heard the Voice of my Weeping.] Of Vanity we heard 
e Exposit. in Ps. 2.1. p 34. & Ps. 4.2. p. 93.  before, Now gins the Prophet in this place to rouse up himself, and to take upon him his princely Courage. Away from me all ye that work Vanity. It is as if he had said: You have 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 
f 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 Fletu coniunctam: The Voice of my Weeping, that is, 
g 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 
h Exposit. in v. 6. p. 160.  now, He sooner heareth our Tears, than our Words. Humanum Cor Lachrymas nesciens, non modò durum, sed & impurum esse necesse est. An Heart, 
i Bern. de Fallacia present. Vit.  saith S. Bernard that cannot weep, is not only hard, but foul, and filthy. And therefore S. Ambrose, 
l Ambros. de Obitu Valentin.  Solvamus bon● 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 lose any Substance of Worldly Goods, as if thy House should be rob; thy Ship laden with Merchandise, perish in the Sea; thy Wife whom thou tenderly lovest, should chance to departed; thy Son, thy only Son, should happen to die; thou wouldst then weep more then enough, thou wouldst be a 
m Mat. 2. 1●.  Rachel, weeping for her Children, and not to be comforted, because they are not, and when thou art like to lose thy Soul by Sin, that MARCHANT-ROYALL of thy Body, that lovely Spouse, that only Son of thine, and chiefest Pillar of thy Family, canst thou not weep? Dulciores sunt Lachrymae Orantium, quàm Gaudia Theatrorum. The Tears of those that pray, 
n Aug. in Ps. 127.  saith S. Austen, are fare more pleasing than all the joys of the World, and canst thou not weep? Nay, some are so Womanish, that they will weep for their little 
o Gutuaraes' 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 Dido's Death, that slew 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 miserius Misero non miserante seipsum, & flente Didonis Mortem, quae fiebat amando Aeneam, non flente autem Mortem suam, quae fiebat non amando Te. Oh my God, my Life, 
p Aug. Confess. l. 1. c. 13.  saith S, Austen, what more miserable, than 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 
q Tertull. de Patient.  said of Patience, Absit à Seruo Christi tale inquinamentum ut Patientia maioribus Tentationibus praeparata, in frivolis excidat: Fare be from the Servant of Christ such Pollution, as that Patience prepared for the bearing of the greatest Tentations, should be lost in Trifles: so fare be it from us that Tears 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, 
r 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 be that this Psalm, and Many other in this kind, were penned after his Deliverance, as Calvin 
s Calv. in Ps. 5.2  speaks in General, & 
t 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, 
u Aug. in hunc Ps.  saith S. Austen, declareth not so much the Necessity it hath to be spoken, as the joy and Affection of him that speaks it. For they that are in joy so use to speak, as if it were not enough to speak what they speak, once only 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 Mother's Request which she made for 
x 1. Kings. 2.23  Adoniah, but he was so fare from receiving it, that it cost Adoniah his life. Indeed special care is still to be taken, what we presume to ask at God's hands. S. james hath an Elegant Gradation to that purpose. Ye lust, 
y jam. 4.2.  saith he, and have not, ye desire to have & cannot obtain, ye have not, because ye ask not, ye ask, and receive not, because ye ask amiss. Socrates, the Terrestrial Oracle of Humane Wisdom, as Valerius Maximus 
z 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 be 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 fare, and therefore Reverend Hooker, The Faithful, 
a Mr Hooker Eccles. Pol. l. 5. §. 48.  saith he, have this comfort, that whatsoever they rightly ask, the same no doubt but they shall receive so fare as may stand with the Glory of God, and their own everlasting Good, unto either of which two, it is no virtuous Man's 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 bacl, and put to shame suddenly.] S. Austen discoursing on these Words, 
b Aug. in hunc Ps.  professed that he saw not how it should possibly come to pass, what here is spoken so Generally, but only in that Day when the Rewards of the Justice shall be manifest, and the Punishments of the Wicked For now saith he, in the mean time, they are so fare from being confounded, that is, ashamed of what they do, that they still insult upon the Godly, and so fare prevail with the Weak, that they rather confound 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, 
c 1. Sam. 31.4.  Saul upon his own Sword, 
d 2. Sam. 17.23  Achitophel with his own Halter, 
e 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 God's great good Love towards him in the Confusion of his Enemies, 
f ●. 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 . No doubt, lest they should repent, and so be saved. Like as our Saviour himself 
g Mat. 13.15.  speaketh, This People's Heart is waxed gross, and their Ears are dull of hearing, and their Eyes they have 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. 
h Suet. in jul. c. ●7.  Caesar, when he read in Xenophon the Death of Cyrus, how being at the point to die, he gave order for his Funeral, not only 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 Man's Life, held that to be the best which was sudden, and unlooked for. Talis ei Mors paenè ex sententia obtigit. He had, saith Suetonius, in a manner such a Death as himself had wished. And indeed, 
i 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, joshua, David, who leasurably ending their Times in Peace, prayed for the Mercies of God, to come upon 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, than 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, 
l 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 Korah, Dathan, and Abiram in the Book of 
m Num. 16.32.  Numbers; Absalon, and Achitophel in the 
n 2. Sam. 18.9. 2. Sam. 17.23  Book of Samuel; Ananias, and Saphyra in the 
o 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; 
p Marc. 9.44.46.48.  Where their Worm dieth not, and the Fire is not quenched; that is, where their WORM, the Worm of Conscience, shall be ever gnawing upon 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 have I put my trust: save me from all them that persecute me, and deliver me.  
2 Lest 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 have done any such thing: or if there be any Wickedness in mine Hands:  
4 If I have rewarded evil unto them that dealt friendly with me: yea I have delivered him that without any cause is mine Enemy  
5 Then let mine Enemy persecute my Soul, and take me: yea let him tread my Life down upon 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 judgement 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  come to an end: but guide thou the Just.  
10 For the Righteous God tryeth 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 patiented: and God is provoked every Day.  
13 If a Man will not turn, he will whet his SWord: he hath bend 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 graved, and digged up a Pit: and is fallen himself into the Destruction that he made for Other.  
17 For his travail shall come upon his own Head: and his Wickedness shall fall upon his own Pate.  
18 I will give Thanks unto the Lord, according to his Righteousness: and will praise the Name of the Lord the most High.  

THE ANALYSIS.  
THis Seaventh Psalm, whether it hath his reference to Saul, or Semei, or to any other of saul's 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 unto God: so partly by way of Doctrine, and Instruction unto Men. David's Prayer, and Petition to God is, First to have his Assistance, as it is in the First Verse; lest 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 have proved, he refused no Punishment, as it is in the Fift Verse. Secondly, David's 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, David's 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  may be 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 Eleaventh Verses. David's Doctrine, and Instruction to Men, is concerning Gods judgements 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 Seaventeenth Verses; and therefore is to be praised, as it is in the Eighteenth Verse.  
And thus much of the Analysis.   

VErse. 1. O Lord my God in thee have I put my trust, save me from all them that persecute me, and deliver me.] Of LORD hath been spoken 
a Exposam Ps. 3.1. p. 64 and Ps. 6.1. p. 149.  before, as also of 
b Expos. on Ps. 3.7. p. 75.  GOD, and of the Pronoune My, that is so usually annexed thereunto. Besides what it is to 
c Expos. on Ps. 4.5. p. 102.  Trust in God, and how he is said to 
d Expos. on Ps. 6.4 p. 155.  Save. So that nothing remaineth in this Verse to be showed, 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, be they Ministers, or Magistrates, or Christians in general, with the self same Titles. Like as our Saviour Christ, he is the 
e joh. 8.12.  Light of the World, and yet he calleth his 
f Mat 5.14.  Apostles so; he is the 
g Esay. 53.7.  Lamb, and yet he calleth them 
h Luc. 10 3.  so; he is the 
i 1. Cor. 10.4.  Rock, and yet he calleth Peter 
l Mat. 16.18.  so; he is the 
m Mat. 14 33.  Son of God, we are the 
n Rom. 8.17.  Children of God, and if Children, saith the Apostle, than Heirs, Heirs of God, and joint Heirs with Christ.  
Verse. 2. Lest he devour my Soul like a Lion, and tear it in pieces while there is none to help.] That Soul is oftentimes taken for Life, and so in this place, hath been observed 
o 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 
p 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 spoke in the Verse before, of his Persecutors as of Many, he aimeth in this Second Verse at only one. One indeed might be the Fountain of all, whether Saul, or Semei, or Cush: but if Saul, than his Subjects; if Semei or Cush, than their Complices, were most likely to be against him. The Wicked most commonly flock together in 
q Nos Numerus sumus. Horat. Epist. l. 1. ad Lollium.  Troops, the Godly are commonly alone like 
r 1. King. 19.14  Elias, or 
s 2. King. 6.17.  Elisaeus, though indeed never less alone, then when alone in such sort.  
The Similitude of a Lion here annexed, is to show the manner of his Devouring to be most Dreadful. Who will not fear, 
t 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 
u Heb. 11.33 Dan. 6.22. Vid. Euseb. Hist. Eccles. l. 8. c. 7.  Lions. Or if God sometimes suffered them to be devoured of Lions, it was to make them like Ignatius, who going to his Martyrdom. 
x 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 FIR●, 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 upon me, so that I may win CHRIST JESUS. And again, I am the Wheat of God, I am to be grinded with the Teeth of Beasts, that I may be found Pure Bread, or Fine Manchet.  
Vers. 3. O Lord my God, if I have done any such thing, or if there be any Wickedness in my Hands.] What this thing was, was notorious no doubt in those Days, though now not known, so 
y Calvin. in hunc Ps.  Calvin, Pronomen [Istud] de re Vulgo nota eum loqui significat. We may guess it to be some one Slander or other, that was raised upon the Prophet, where of himself was most innocent. Who here satisfieth himself in approving his Innocency to the Lord, and teacheth us in like case what we also ought to do. Behold, 
z 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 requite 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. chrysostom. If one, 
a 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 be 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 upon the Shipwreck of Anger and Wrath: but thou if thou bear'st 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 jealousy, as 
b 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 have 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 Devil. And then at every gossiping: Out upon him, I have done with him for ever, I would we were well rid of him, a worse, I am sure, we cannot have. Said Hannah thus? No; but as a Monument of Patience, and worthy to be Registered, as we see, she is, in the Book of God, No my Lord, 
c 1. Sam. 1.15.  saith she, I am a Woman of a sorrowful Spirit: I have drunk neither Wine, nor strong Drink, but have poured 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, have I spoken hitherto. Heavenly Hannah, Happy Hannah, most worthy to have been the Mother of such a Son, as afterwards became such a PROPHET. Where shall we find thy like? How many Others now adays instantly Whetting their Tongues upon their Teeth, would have shaped him such an Answer (especially had they been Innocent) that they would have been Nocent enough ere they had gone out of the place, and the Town and Country both, should have 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, 
d 1. Sam. 24.11  saith he, see yea see the skirt of thy Robe in my Hand: for in that I Cut of the skirt of thy Robe, and Killed thee not, know thou and see, that there is neither Evil nor Transgression in mine hand, and I have 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 have not sinned against thee. Who yet in regard of God, was no wise able thus to justify himself, and therefore the Scripture declared 
e V 5.  before, that It came to pass afterward, that David's Heart smote him, because he had cut of saul's skirt. Good Reason. Abstain, 
f 1. Thes. 5.22.  saith the Apostle S. Paul, from all appearance of Evil. Here was more than Appearance, here was Evil itself. The jews have a conceit that by reason hereof David in his old Age by way of Retaliation could get no Heat by his own 
g 1. Kings. 1.1.  , for that he had thus trespassed against Saul. Sed illi magis Frigent quàm ipse David: But their Conceit 
h Vid. P. Mart. in 1. Sam. 14.5.  saith P. Martyr, is much more cold, than David was. And so it is for the Concert, 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 than jews.  
Verse. 4. If I have rewarded Evil unto him that dealt friendly with me: yea I have 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 
i Ingratum dixeris, omnia dixeris. Vox Pop.  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 we 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, 
l 2. 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 Revenge have been to Thousands upon like Advantage! How readily would they have said with him in the Tragedy, 
m Senec. Thyestes. Act. 2. Sc. Ignave.  Bene est, abunde est, hic pl●cet Poenae modus. and to him that should have said the Punishment was greater than the Offence that was made, they would have replied again as readily, 

n 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 have been the Man to have performed that Service, Destroy him not 
o 1. Sam. 26.9.  saith David, for who can stretch forth his hand against the Lords Anointed, & be guiltless. I, that base Shemei, that Railing Wretch, whom with a Wry or Frowning look as 
p His MAYEST. Defence of the Right of Kings in his Works. p. 464.  speaketh his Excellent Majesty, he was able to crush, as an Earthworm in pieces, how did he shelter him from Death when the same Abishai would have strucken that Head off, that carried so devilish a Tongue: yet David at that time to, Let him Curse, 
q 2. Sam. 16.10  saith he, 
r Extr. De Transt. Episcopi Quanto. in Glossa.  because the Lord hath said unto him, Curse David. Who shall then say, wherefore hast thou done so? From whence, I trow, came that of the Pope's Lawyers concerning the Pope: Papa dicitur habere coeleste arbitrium. The Pope is said to have a heavenly judgement, 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? 
s Petrus de Palud. 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's your Enemies, 
t Luc. 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, 
u V 32.  If ye Love them which Love you, what thanks have you: for Sinners also love those that love them. And if ye do good to them which do good to you, what thanks have you? for Sinners also do even the same. But let us beware to be such Sinners, we heard of such in the First 
x Ps. 1.6.  Psalm, namely, that the  shall not be able to stand in the judgement, 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 upon the Earth, and lay mine Honour in the Dust.] David, 
y Aug de Temp. Ser. 168.  saith S. Austen though adorned with many Virtues, yet none of them all more familiarly coupled him unto God than 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 loath 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, 
z 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 Man's hand if so be the Premises had been true, and not so only, but he could have been contented (it seemeth) that his Name & Fame should have 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, 
a Calvin. in hunc Ps.  saith Calvin, that they which annoy & hurt us, either are formerly provoked by us, or being annoyed we breathe out presently nothing else but Revenge, we 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 judgement that thou hast commanded.] The Prophet here speaketh, as if he spoke, 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 grovelling on the Table: he roused himself in such wise, that he appeared, 
b A Defence of Priests Marriages thought to be Dr Parker's (so Dr Cousins Apol. Part. 2. c. 12. and Others) but I take it rather to be D. Poynets. My Reason is, for that no less than 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 have performed. D. Poynet might be 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 spoilt no more Victual at that Dinner, but drank 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 
c joh. 4.24.  Spirit. So the Psalmist in other Places: 
d Ps. 78.66.  The Lord awaked as one out of Sleep, and like a Giant refreshed with Wine. And again in another Psalm, 
e 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, 
f 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 judgement that thou hast commanded? The judgement, 
g Chrys. in hunc Ps.  saith S. chrysostom, 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 we 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, aught to be Pitiful, how much more should he himself be, who is the Fountain itself. Some corrospondence this Passage hath with that in the Lord's Prayer, 
h Mat. 6.12.  Forgive us our Debts, as we also forgive our Debtors. Meaning that seeing we who have but a Drop of Mercy in respect of thee forgive others, thou who art the Fountain of Mercy, do thou forgive us.  
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 
i Exod. 18.13.  Exodus that when Moses sat 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 Even. 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 spoke, might have the better access to every of them. The Crown is set upon the King's Head, and compasseth it, 
l His MAJESTY'S Meditat. on Mat. 27. v. 27.28.29. Or Pattern for a King's Inaugur. p. 48.  saith his Excellent MAJESTY upon whose Head may it long set, and compass it for ever, to show that as the Crown compasseth the King's 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. 
m Steph. Thesaurus in Verb. Corona.  Perottus takes it to come of Chorus, and thereupon in old time it was written with an H, though 
n Quintil Instit. Orat. l. 1. c. 5. Vid. Polit. Mis●ell. 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 judges 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 upon him, in regard they saw the Fruit thereof in the Prophet himself. But what? was it the Prophet's meaning, that the People should compass the Lord in Heaven? No, but the meaning is 
n Chrys. in hunc Ps.  saith S. chrysostom, 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, 
o 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 
p Luc. 2.46.  Midst of the Doctors, hearing them, and ask them Questions. And after his Resurrection, when the Disciples were assembled together for fear of the jews, came jesus, and stood in the Midst, 
q joh. 20 19  saith S. john: and again Eight Days after, the Doors being shut, came jesus, and stood in the 
r V 26.  Midst again. Indeed JESUS is the true CENTRE, to whom Every of the Faithful, by equal Lines, hath his true Reference. Whereas it is added here in this place, For their sakes therefore lift up thyself again: That is, 
s Piscat. in hunc Ps.  saith Piscator, Once more get thee up into thy Seat of judgement. 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 
t Aug. in hunc Ps.  saith S. Austen, but JESUS CHRIST, for the 
u joh. 5.22.  Father judgeth no Man, but hath committed all judgement to his Son. Though in this place it may signify to Rule and Govern, like as the 
x Heb. 10.30.  Apostle to the Hebrews applies it out of 
y Deut. 32.36.  Deuteronomy. So the Prophet David in an other 
a Ps. 9.8.  Psalm: He shall judge the World in Righteousness, and minister true judgement unto the People. And again, 
b Ps. 67.4.  O let the Nations rejoice, and be glad, for thou shalt judge the Folk righteously, and govern the Nations upon the Earth. And Abraham to this purpose, 
c Gen. 18.25.  Shall not the judge of all the Earth do Right?  
Secondly, in that the Prophet cryeth here, Ad Sententiandum: to have 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 judgement given at one time, it was said by a good Remembrancer, 
d Valer. Max. Memorabil. l. 7. c. 7.  Si ipsa Aequitaes hac de re cognescere potuisset, iustiusve, aut gratius pronunciaret? Had AEQVITY itself sat in judgement, could she have given a more Righteous, and Gracious Sentence? But I fear me they find those other of the same Author more oftentimes true, which he spoke of a Sentence ill given, 
e Valer. 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 damnautem cernentem. The best English to this, is PATIENCE: and in no wise to be forgotten, that 
f 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 Deathbed restore two Counties to the Heirs 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 be the Prophets Plea. His Plea had wont to be, for so it was in the Former 
g Ps. 6.4.  Psalm, O save me for thy Mercies sake. And again in an other 
h Ps. 143.1.  Psalm, Harken unto me for thy Truth and Righteousness sake, and enter not into judgement with thy Servant, for in thy sight shall no Man living be justified. The 
i 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 showeth 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. In respect of God, 
l Titleman. in hunc Ps.  saith an Other, let us in no wise say, if I have offended in thy sight, and if there be any Iniquity in my Hands. Nay rather let us say, 
m 1. Sam. 7.6.  We have sinned against the Lord: and that which the Prodigal said, who devoured his Father's Living with Harlots, 
o Luc. 15.21.  Father, I have sinned against Heaven, and in thy Sight: and let us add thereunto, 
p Ps. 51.1.  Have Mercy upon me; O God, after thy great Goodness; and 
q Ps. 25.6.  According to thy Mercy think thou upon me, O Lord, for thy Goodness. And again, 
† Ps. 51.4.  Against thee only have I sinned.  
Where by the way, it is worth the observing, how the Prophet comes to say, Against thee ONLY have I sinned? Sinned not David against Bethsabee? Sinned not David against Vriah? Sinned not David against Others? I doubt not 
r Mr Doctor GOODWIN, Deane of Christ-Church in Oxford, Serm. before the KING at Woodstock. Aug. 28. Aᵒ 1614 p. ●1.  saith a Reverend DOCTOR, and as Reverend a DEANE of the Church, but David sinned against Bethsabe, & that a grievous and an unclean Sin; against Vriah, 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 David's Innocency, David was thus driven to the Walls? Doth the 
s Habak. 1. ●.  Wicked still compass about the Righteous, and doth wrong judgement still proceed? The Wicked doth he still devour the Man that is more 
t V 13●  Righteous than he? Sed non debemus super hac Rerum inaequalitate turbari. But we ought not 
u Hieron. 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 
x Gen. 4.8.  Abel slain by Wicked Cain; and afterwards Esau domineering in his Father's House, when 
y Gen. 28.5.  jacob was in Banishment; and the 
z Exod. 5.12.  Egyptians afflicting the Children of Israel, with Brick and Y●le; the LORD against whom Complaint was made, crucified by the jews, and 
a Mat. 27.26.  Barrabas the Thief let go. Time, saith he, will not suffice me if I should endeavour to write, and reckon up in particular, how the Godly in this World go to wrack, the Wicked flourishing, and prevailing. See more hereof in his 
b Hieron. Epist. ep. ad Castrus.  Epistle to Castrutius, whom he comforteth in that Epistle for the loss of his Eyes.  
Vers. 9 O let the Wickedness of the  come to an end, but guide thou the Just.] He that thus prayeth that the Wickedness of the  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 be long with God, with whom a Thousand Years are but as one 
c 2. Pet. 3.8.  Day. But yet seeing to Man the Time seems so long, and Wickedness ofttimes 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 be no Righteous at all. Which yet we must not so take, as if we would prescribe to God how fare he should lay upon us such Affliction, it is enough for our comfort, that what is done, is done by him, & that the Wicked shall do no more, then in his Providence hath determined shall be done. So S. Peter of our Saviour himself, Him, 
d Acts. 2.23.  saith he, being delivered by the determinate Counsel, and foreknowledge of God, ye have taken, and by wicked hands have crucified, and slain. And what if we have not those Sins, that our Enemies upbraid us with, yet may we have Others of an other sort, and those, as S. Austen 
e Aug. in Ps. 68  speaketh, may worthily be punished in us. Thus one Addaeus in the Ecclesiastical 
f 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! Days, and Months, and Years! why, but be Patient yet, and for these Days, and Months, and Years of Sorrows, thou shalt have Everlastingness, thou shalt have Eternity of joy, thou shalt have as 
g 2. Cor. 4.17.  speaks the Apostle, an eternal Weight of Glory. What! wouldst thou have in this Life Foelicity, and hereafter to! Nay then thou art too-too Covetous. It is as if King 
h 1. King. 3.11  Solomon would have 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 have spoken 
i Exposit. on Ps. 5.8. p. 130.  before.  
Vers. 10. For the Righteous God tryeth the very Hearts, and Reins.] The Spirit that said by the Mouth of Solomon, 
l Prou. 25.3.  The Heart of Kings is unsearchable, said as much of the Heart in general, by the Mouth of the Prophet 
m 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, men's 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 
a 1. Sam. 16.7.  look on the Heart, to 
b jer. 20.12.  see the Reins, and the Heart, to 
c 1. Chro. 28.9. jer. 17.10. Reu. 2.23.  search all Hearts. Vox mea in Ore nondum erat, sed Auris Dei iam in Cord erat. My Words were not come so forward as my Mouth, 
d Aug. in Ps. 31.  saith S. Austen, and the Ear of God was already in my Heart. And again, 
e Aug. in Ps. 141  Nisi voce Pulmonum, & Laterum, & Linguae claemes, 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, 
f Aug. in Ps. 148. & Hom. 16.  Quomodo Aures nostrae, ad Voces nostras, sic Aures Dei ad Cogitationes nostras. As our own Ears are to our Words, so are Gods Ears to our Thoughts. Only one thing let me note for the Comfort of them that are sometimes too-too much troubled with their Thoughts, that 
† B. bilson's Survey of Christ's 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, 
g Aug. in hunc Ps.  saith S. Austen, it was said in the Former 
h Ps. 6.2.  Psalm, Have mercy upon 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 have rewarded evil unto him that dealt friendly with me: yea I have delivered him that without any cause is mine Enemy. In that Psalm his Prayer was, that being weak, he might be healed; in this Psalm his Prayer is, that being sound, he may not be diseased. According to the Former, it is there said, 
i 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 be rid of his Disease; here he requests a Preservative lest 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, 
l joh. 1.47.  Behold an Israelite indeed, in whom is no Guile. Such as was jacob, of whom the Scripture, 
m 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 simple Man. The like in the Vulgar is said of job to, 
n job. 1.1.  Simplex & Rectus, Simple and Upright, and so indeed they are, and are to be, who will have their Names in God's 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 
o His MAJESTY'S Meditation upon 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, that go about to trap us. What an Helper God is, hath been spoken 
p Expos. on Ps. 37. p 78.  before,  
Vers. 12. God is a righteous judge, strong, and patiented, and God is provoked every day.] The Almighty God our Heavenly Father, as he is both Good, and Merciful, Patiented, 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 us Sometimes in his great Mercy he useth Promises: sometimes in his justice he useth Threaten. 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 God's Severity. A judge is a Person appointed over Criminal Causes, and Civil 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 
q 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 have 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 upon him that doth evil. But God is a Righteous judge, that is, he will by no means clear the 
r Exod. 34.7.  Guilty, and it is a righteous thing with God, 
s 2. Thess. 1.6.  saith S. Paul, to recompense Tribulation to them that trouble you. And 
t Gen. 18.25.  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, 
u Ecclus. 7.6.  saith the Son of Syrach, to be judge, being not able to take away Iniquity, lest 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 
x Ps. 104. 3●.  Earth shall tremble at the Look of him: if he do but touch the Hills, they shall smoke. If I speak of Strength 
y job. 9.19.  saith job, Lo he is strong: and again, 
z 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 have 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 
a 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, aswell upon the 
b 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 aswell of the Unjust, as Iust. Again we see with what an unseparable Equality of God's 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 Apples, the Woods spring, and the Meadows flourish aswell to the use of the Sinful, as of the Virtuous, aswell to the Wicked, as to them that fear God, and aswell to the Unthankful, as to the Giver of Thanks. And whereas God is provoked with our 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 Man's 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, wallowing 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 fare S. Cyprian, and a great deal farther to this purpose, but we will content ourselves with this.  
Vers. 13. If a man will not turn, he will whet his Sword, he hath bend his Bow, and made it ready.] When 
c Euseb. Eccles. Hist. l. 2. c. 5.  Philo judaeus in defence of the jews, had presented himself before Caius the Emperor, against Appion his Accusations, and was excluded by Caius, and commanded to departed, 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 CAIUS is angry with us. The word in the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 Battles of Old time, did the 
e 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 fare off. The truth is, the Lord of Heaven hath neither Sword, nor Bow, nor Arrow, but every Punishment he sendeth upon 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 us. Repent, 
f 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 have Transgressed, and make you a new Heart and a new Spirit, for why will ye die O house of Israel. For I have no pleasure in the death of him that dyeth, 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 Viris iubetur, hoc consequenter redundat in Foeminas. Whatsoever, 
g Hieron. ad Ocean. Epitaph. Fabiolae.  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 
h Ezec. 18.31.  speaks the Prophet Ezechiel? Oh no, but we 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 
i Ezec. 11.19.  Prophet in another place. The like we have in the 
l 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 Remains of a greater Worke. 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 joshua 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 read in the Prophet 
m Aggey. 1.14.  Aggey.  
Verse. 14. He hath prepared for him the Instruments of Death: he ordaineth his Arrows against the Persecutors.] 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 judgements when they come. Famous hath been the English Bow, and a terror to the 
n Vid. Mr Alch. School of Shooting. B. P●lkingt. and Dr Hayward ubi supra.  French in many our Battles with them, but English Arrows could hit but within a certain ken. 
o Cedrenus apud Zonaram Annal. Tom. 3. p. 89  Gratian was so cunning in throwing the Dart that they would not stick to say that his Darts were endued with an Understanding Power, they would hit so right. Gods Arrows fly mainly throughout the whole world. Extra ●ctum, or Extra teli iactum hath here no place. It was our Prophets own Question, 
p 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 Sea 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 
q 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 
r Gal. 4.29.  Galathians. Thirdly, they are such as have their Lives contrary to Good men's Lives and Conversations, and of such S. Austen 
s Aug. de Verb. Apost. Ser. 24. & Hom. 10.  Mali Persequuntur Bonos, si non ferro & lapidibus, certè Vita atque Moribus. The Bad do persecute 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 Ungodliness.] Conception, Travail, and Birth, the three proper Passions of the Mother of a Child. So the 
t Vid. Expos. in Ps. 1.1. p. 7.  Wicked in bringing forth their wicked Works those Bats of theirs. First, they Conceive a Mischief, then are they in Travail with it, & at the last they are Delivered. Thus 
u Titleman in hunc, Ps.  Cain who seeing no respect had to his own Offering, but only to his Brothers, was very Wroth, 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 
x Gen. 4.5.  Field there was Travail; At last he risen up, and Slew him: there was Birth, and the Brat was PARRICIDE. Amnon he 
a 2. Sam. 13.4.  loved Tamar his Brother Absalon's Sister, there was Conception, & that was LUST; 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 spoke unto his Brother, 
b 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 be Slain: there was MURDER 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 
c Vid. Titleman in hunc Ps.  Saul, I might instance in the Devil himself, he indeed was the RING LEADER, and these Plotters, these Devisers, they follow their Father's steps.  
Verse. 16. He hath graved and digged up a Pit, and is fallen himself into the destruction that he made for other.] Who so diggeth a Pit, 
d Prov. 26.27.  saith Solomon, shall fall therein, & he that rolleth a Stone it will return upon him; 
e Ovid. de Art. l. 1.  
— Neque enim Lex iustior ulla est,  
Quàm Necis Artifices arte perire suae.  Our Prophet hath the like in another 
f 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 judgement, the  is trapped in the works of his own hands. Examples are 
g Vid. Lavat. 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 
h 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 joha Poynet Bishop of Roch. & Winchester.  short Treatise of Politic Power, and of the true Obedience which Subjects own to Kings and other Civil Governors, applies it to the times wherein himself lived, and to certain of the Nobility in Q. mary's days, 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 sank they down into the same Pit? How was their Foot taken in the self same N●t? 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 
i My LORD of LAND. His Sermon at Whitehall, Novemb. 5. 1608.  DEANE, now as Worthy a BISHOP in the Church of England. I will end this point with that of S. Chrysostom It is, 
l Chrys. in hunc Ps.  saith he, a great Blessing and Clemency of God to bestow such a Nature upon such Wyles 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 upon his own Head: and his Wickedness shall fall upon 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. 
m Terent. And. Act. 1. Sc. 2.  Apertè ipsam rem modo locutus, nihil circuitione usus 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) have 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 lived withal took no more notice of their Worth, & yet for all this the Prophet styles them here but 
n In verticem ipsius. The Crown of the Head. Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. unde Coriphaeus Hebraicè CHADCHOD.  PATES, like as elsewhere speaking of the like, he calls them HAIRY SCALPS, God shall wound, 
o 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 have spoken heretofore, only this may now be noted, 
p 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 Thanks at all, but for it is profitable for ourselves so to do, like as the Apostle in another case, 
q 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 thanks unto the Lord according to his Righteousness. That is, 
r Chrys. in hunc Ps.  saith S. chrysostom, For his Righteousness, namely in destroying his Enemies. For it is a Righteous thing with God, 
s ●. Thess. 1.6.  saith the Apostle, to recompense tribulation to them that trouble you. Not that he rejoiced in the Slaughter and Destruction of them, but for he embraced God's 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 might'st still the Enemy, and the Avenger.  
3 For I will consider the Heavens, 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 than the Angels: to crown him with Glory and Worship.  
6 Thou madest him to have dominion of the work of thy Hands: and thou hast put all things in subjection 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 upon the ASCENSION 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 acknowledge to, as it is in the Second Verse. The Creatures contained in the World are first of all those Celestial Orbs, the Heavens, and Moon, and Stars as it is in the Third Verse; Secondly Man, whose Dignity the Prophet showeth, 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 Seaventh Verse; or Fowls 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 withal, 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 Heavens.] The Prophet is here as good as his word. He had said in the Psalm before, 
a Chrys. in hunc Ps.  saith S. chrysostom, 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 Hymn. And those things that are there said, saith S. chrysostom, they are spoken in the Person of one only, for there he saith, O Lord my God in thee have 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 somewhat strange 
b Calvin. in hunc Ps.  saith Caluin, that the Prophet should begin with an Exclamation, when as the thing to be admired is commonly declared first what it is, and then it is admired, but it will appear, saith he, not so strange, ●f so be we consider with ourselves that the Works of God cannot possibly be expressed by any Words. But come we now to the Words expressed.  
First for the Word Governor, it is in the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Hebrew, JEHOVAH Adonénu, but for Governor, Adonai is the Word and it comes of the Hebrew Word EDEN, the Foot or base of a 
c Barth. Schaerae● Itinerar. p. 11.  Pillar, wherewith any thing is sustained. Adonai is one of the Lords ten Names; and the Mascrites, the Hebrew 
† Critici Ebraeo●um Ma●s●rite. Drus Tet●agram. 〈◊〉. Dedic. & ●ap. 14.  Critics hold, that the Word Adonai is found in 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 
d Vid. Expos. in Ps. 3.1. p. 64.  LORD commonly there is, and in the very selfsame Verse, but thus we there read, 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 Adonai.  
Secondly, for the Word affixed here, and the Pronoune [Our] O LORD our Governor, it may put us in mind of our Community that we ought to have with one another. I mean not an anabaptistical Community, to have all things Common; nor yet such a Timon-like Propriety, as to esteem of nothing but what's our own God 
e Epistolae aliquot Eruditorum. p. N. 2.  saith Sr Thomas Moor, 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 it could not be enamoured of that which was Private, but to the Damage, and Loss of that which was Public It is true I have observed 
f Expos. on Ps. 3.7. p. 76.  before, that in some Cases, 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 upon 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 ●or 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 jewry is GOD known 
g Ps. 76. ●,  saith David, his Name is great in Israel; but what is jewry, or what is Israel to all the World besides? And therefore the Apostle S. Paul, speaking of the Gentiles, The Wrath of God 
h Rom. 1.18.  saith he, is revealed from Heaven, against all Ungodliness, 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 showed 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? where 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! Admiracio est interdum ignotâ causà, interdum, cognitâ. We sometimes admire the things whose Causes are unknowen, 
i 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, 

l Horat. Epist. l. 4. ep. 6. ad. Numicium.  Nil admirari, propè res est una Numici  
Solaque quae possunt facere, & seruare beatum:  and 
m Tull. Tusc. quaest. l. 5.  Tully accordingly, Sapientis est proprium, nihil cum acciderit admirari, ut in opinatum ac nowm 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 
n Mat. 8.10.  S. Matthew, and 
o Luc. 7.9.  S. Luke do both relate of him. For hearing the Centurion, He marvelled, saith S. Matthew, and said to them that followed, Verily I say unto you, I have not found so great Faith, no not in Israel. Whereupon 
p Aug. de Gen cont. Manich. l. 1. c. 8.  S. Austen. Whereas our Lord did marvel, he signified to us, that we might marvel to, who have 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 us.  
Fiftly, and lastly, where our Prophet here saith, That he hath set his Glory above the Heavens; the meaning is, that he is Infinite both in Majesty, and Glory. Behold 
q 1. King. 8.27.  saith Solomon, the Heaven, and Heaven of Heavens cannot contain thee: how much less this House that I have 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 hunc Ps.  Eloquence of Rhetoritians 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 Mother's Womb, and have 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 Days they wax so Great, that then they grow more, then after that in some Years? No doubt but in these Particulars, God hath a special Finger, and therefore no marvel though Infants may well be said to sound forth God's Praises. And not only so, but  destruas Inimicum, & Vltorem, to still the Enemy, and the Avenger to, even to put him to perpetual Silence, in somuch, that he should not have 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 he road 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 
r Mat. 21.16.  saith our Saviour, have ye never read, Out of the Mouth of Babes, and Sucklings thou hast perfected Praise? Arguing as 
s Calvin. in hunc Ps.  Calvin observeth, à Maiori, ad Minus, from the Greater, to the Less. Namely, that it was no Inc ongruity, 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 years old, or thereabouts, yet but Children in respect, to sound forth like Praises.  
Secondly, by the People of the City of 
t 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, upon the Vacation of the Bishopric, were desirous to have S. Martin to be their Bishop, una omnium Voluntas, eadem Vota, etc. 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 spoke 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 abovementioned,  destruas Inimicum, & Vltorem, it was in their Translation that they used in those Days,  Destruas Immicum, & Defensorem. Now it so fell out, that whereas by chance the Reader, whose Office was to read 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 read that Verse that came next to hand. The Verse of the Psalm was this, Ex Ore Infantium, & Lactentium perfec●sts Laudem, propter Inimicos tuos, ut destruas Inimicum & Defensorem. Now as soon as that Verse was read, 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 
u Ruffin. 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 Emperor 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 be caught and taken, like a slippery Snake he would slide away from them. But that God might show that his Kingdom is not in 
x 1. Cor. 4.20.  Word, but in Power, there was among the Bishops One of the Confessors by, a Man most simple, and knowing nothing else but 
y 2. Cor. 2.2.  JESUS CHRIST, and him crucified. Who when he saw the Philosopher insulting upon our Men, and boasting himself upon 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 withal Blush, lest 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 JESUS 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 upon humane Errors, is borne 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 learned the Art of Contradiction, was so amazed by Virtue of the Words that were spoken, that being mute to all that was alleged, only 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 be 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 believe these things that have been spoken, as I myself do believe them, let him believe 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 borne, he began to serve God: for he would not take the Breast to suck, 
a The Life's of Saints in Spanish by Alfonso Villegas, and translated by W. and E. K. B. Part. 2. Decemb. 6. Printed at D●w●y, 1615.  they say, but one time only in a Day; especially twice a-Weeke, to wit, on the Wednesday, and the Friday: and how he observed this Fast all the Days of his Life. Of S. Romuald, who as soon as he was borne 
b Nova Legend. An●l. in Vita Run●w●ldi. See My LORD of CAN 1. Answer to Hill. 〈◊〉 6. ●.  spoke Divinity, and forthwith being baptised, did preach high Points of Doctrine, and lived in all but three Days. Or of the Child of nine 
c Dr Poynets Defence of Priests Marriages. p. 200.  Days 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, 
d 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 Heavens, even the Works of thy Fingers, the Moon, and the Stars which thou hast ordained.] There are specified in holy 
e Zanch. de Oper. l. 1. c 4.  Scripture, three kinds of Heavens. 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 upon us. Thus the Windows of Heaven were opened, as we read in the Book of 
f Gen. 7.11.  Genesis: of Heaven, that is, of the Air, for so Heaven is taken in divers Places of the 
g Mat. 8.20.13.32. Marc. 4.4. Luc. 8.5.  New Testament. The Second kind of Heaven is all those Heavenly, and movable Orbs, that is, all that Space that those visible Heavens, and Orbs do contain, and herein the Sun, the Moon, and the Stars, are all of them comprehended, whereof we may read in 
h Deut. 17.3.  Deuteronomy, and in many other Places of Scripture besides, and with these Zanchius comprehendeth the Ninth Sphere also, howsoever it be invisible to the Eye. The Third Heaven, which is of a fare other kind, then are the other Two, is that peculiar Place where GOD himself is said to inhabit, and into which as we read, our Saviour CHRIST did ascend, and wherein our 
i 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 
l 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 only visible to the Eye. That he calls them here, the Works of the Fingers of God; and in an other place, the 
m Ps. 102.25.  Work of his Hands; and the Prophet Esay to the selfsame purpose, 
n Esay 48.13.  Mine Hand hath laid the Foundation of the Earth, and my Right Hand hath spanned the Heavens; it is, for that they are of such Excellency, as if they had been his handiwork indeed, which yet were made by his Word only, as 
o Gen. 1.6.  Moses, and 
p joh. 1.3.  S. john do declare. 
q St Francis Eacon of the Advancement of Learning. l. 1. p. 27. b.  Excellent is that Passage which that great 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 Days, such a Note of difference it pleased GOD to put upon 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 MANUFACTION, and the Other of a LAW, DECREE, or COUNCIL.  
From the Heavens 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 
r Gen. 1.14.  saith Moses, in the Firmament of the Heaven, to divide the Day from the Night: and let them be for Signs, and for Seasons, and for Days, and Years, And let them be for Lights in the Firmament of the Heaven, to give Light upon 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 upon the Earth, and to rule over the Day, and over the Night, and to divide the Light from the Darkness. Otherwise as 
s 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 set 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 
t 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 
u Ps. 19.5.  Bridegroom, who so much rejoiceth every Day to run his Course? 
x Chrys. in hunc Ps.  S. chrysostom 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 showeth 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 
y 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 
z 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. 
a 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, 
b Calvin. Instit. l. 1. c. 1. §. 3.  saith Calvin, is never sufficiently touched, and inwardly moved with Knowledge of his own Baseness, until he have compared himself to the Majesty of God. And how in that case they are at their Wit's end, we have often Examples, saith he, both in the Book of 
c judg. 13.22. Esay 6.5. Ezec. 2.1  judges, and in the Prophets, so that this was a common Saying among the People of God, We shall surely die, because we have seen God. With like Astonishment is the Prophet David here strucken, and as here, so elsewhere, Lord 
d 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 
e job. 7.17.  saith he, that thou shouldst magnify him, and that thou shouldst set thine Heart upon him? and that thou shouldst visit him every Morning, and try him every Moment. So that holy Men here speak as Mephibosheth 
f 2. Sam. 9.8.  spoke to David, What is thy Servant, that thou shouldst look upon 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 Byways that he takes: and well may we say as here it is, What is Man? and the Son of Man? Pliny saw somewhat in Man's Miseries, when he 
g Plin. Nat. Hist. l. 7. Prooem.  spoke 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 Borne, 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 we look, than 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 upon him such Dignities, as here are specified by the Prophet, amidst those and greater Miseries, as First that the Lord is Mindful of him: Secondly, that he Visiteth him, Memores quasi absentis, visitas praesentem. Thou art Mindful 
h 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 subjection under his Feet, as is specified in these Particulars, Sheep, Oxen, Beasts, Fowls, and Fishes. Nor all this in regard of Princes only, and the high Potentates of the World, but as 
i Lem. Exhort. ad Vit. Opt. Instit. c. 3.  Lemnius well noteth, Vniversitatis Prafecturam ac Principatum attribuit, etiam infimo cuique Cerdoni 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 upon every mean COBBLER, and basest Artisan, who no less enjoys this Munificence of the Creator, and Pleasure of the World, than the most wealthiest King, and Potentate.  
But what hath Man only? have not Women also these Prerogatives? Yes doubtless, Women also, and they aswel as Men. And therefore consider they with themselves what cause they have to be ashamed of their Sex, as many of them of late show themselues 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. luvenal. 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 
l Esay 3.18.  Esay hath said enough: so hath the Apostle 
m 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; 
n 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 deed no Mindfulness, nor Forgetfulness can be said to be with God, forasmuch as with him all things are present, both which have 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 
o jam. 1.17.  speaks S. james, is no Variableness, 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 
p 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 
q 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 
r 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 Cattles that was with Noah. And again, 
s Ps. 145.15. Ps. 147.9.  The Eyes of all wait upon him, he gives them their Meat in due Season, he openeth his Hand, and filleth all things living with plenteousness. 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? 
t 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 judgement, or in Mercy. In judgement as elsewhere, 
u Ps. 89.32.  If his Children forsake my Law, and walk not in my judgements. If they break my Statutes, and keep not my Commandments, I will visit their Offences with the Rod, and their Sin with Scourges. And again, 
x 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, 
y Luc. 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 
z Gen. 21.1.  Book of Genesis, in that he did to Sarah, as he had spoken, concerning Isaac her Son, borne and bred in her old Age.  
Vers. 5. Thou madest him lower than the Angels, to crown him with Glory, & Worship.] Two Dignities of Man we have heard already, this is the Third, namely, that he is crowned 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, 
a 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 cryeth out, that Mankind is crowned with Glory, and Worship. But what is that he here saith, 
† Ita est: Charissimos nos habuerunt Dij Immortales, habentque. Et qui maximus tribui honos potuit, ab ipsis proximos collocaverunt. Senec. de Benef. l. 2. c. 29.  Thou madest him lower than the Angels?  
Man in the former Respects, coming so near to the Deity itself, 
b Conimb. in 2. de Coel. c. 1. qu. 2 art. 2. p. 184.  they endeavoured to signify 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, 
c 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, Discontentment's, Griefs, and uncomfortable Passions to work upon, but all joy, 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 upon 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 than 
d 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, 
e 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 
f Luc. 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 
g Heb. 12.22. Rev. 22.9.  Hebrews noteth, and in regard whereof, Angels have not disdained to profess themselves our Fellow Servants; 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 joy.. And these are the ANGELS, 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, 
h Mat 12 30.  In the Resurrection they neither marry, nor are given in Marriage, but are as the Angels of God in Heaven. 
i Hooker ubi sup●a. Ps. 91.11. Luc. 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 unweariable, and even unsatiable in their longing, to do by all means all 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 beneath themselves, even as upward in God, beneath whom themselves are, they see that Character which is not where but in themselves and us resembled. Howbeit here we must have an Eye to an other understanding to, which the Apostle to the Hebrews commendeth to us, in that he interpreteth this Passage, of our Saviour JESUS CHRIST. But of that more anon. Concerning the fault that Faber found with this Translation, that he should be lower than the Angels, and how he insulteth upon the Vulgar, and upon Erasmus thereupon, I refer him to 
l 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 have dominion of the work of thy hands: and thou hast put all things in subjection under his Feet.] The fourth Dignity I spoke 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 
m Gen. 1.28.  spoken by the Lord to Adam in the Beginning of the World, and 
n 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 
o Act. 10.13.  said to Peter, Rise Peter, kill, and eat; Secondly, he may be 
p job. 31.19.  clothed with them; Thirdly, he may use them for his Pleasure, as Apes, and Peacocks; for such also had King 
q 1. King. 10 22 2. Chro. 9.21  Solomon, as we read in the First of Kings, and in the Second Book of Chronicles.  
If so be a Question be here moved, concerning venomous and Savage 
r Zanch. de Oper. Part. 3. l. 1. c. 1.  Beasts, what use there is of them, seeing they are so fare 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 have their Names from him, insomuch, that whatsoever 
s 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, God's Quarrel, that seeing he rebelled against God, they would also rebel against him. Mirari noli, si ca quae deseruit superiorem, poenas patitur per inferiorem. Marvel not, 
t Aug. de Verb. Apost. Ser. 12. Vid. Theodoret. Graecor. affect. curate. Ser. 4.  saith S. Austen, if so be 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, 
u B. PILKING. on Aggey. p. M. 8. a.  saith a Reverend Prelate, is tame at the first to obey us, but it must have many stripes, or ever it will be brought to any good order to serve us. 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, chief forasmuch as God by them doth chastise the Disobedient, when by reason of our Sins, he armeth these Servants of ours against us. Thus were 
x Ezech 5.17. 1. King. 17.25  Lions sent among the Samaritans, because they feared not the Lord, and 
y ●. 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) have 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 
z 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 Fowls of the Air; and the Fishes of the Sea. Of the Fowls of the Air, and the 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. Where by the way let me remember a good Meditation of S. Chrysostoms', who speaking of Savage Beasts. It is a great gain unto us, 
a Chrys. in hunc Ps.  saith he, that they are not subdued to us as other Beasts are. For how little would it avail us if so be we had brought LIONS under our power? What great Profit should we reap if so be we could tame LEOPARD'S? 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 blow, the SHEEP to  the Nakedness of our Bodies, other labouring BEASTS to carry those things that are to be carried in or out, FOWL, & FISH, whereby our Table may be the better furnished. 
b jam. 3.7.  And yet as 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, 
c 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 yields 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 acknowledge that they have 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 jews, yet we Christians have none at all, and yet I know not how, the use of them is such with some Christians that as 
d Sr Th. Moor Vtop. l. 1.  Sr Th. Moor observeth very wittily, They that were wont to be so Meek and Tame, and so small Eaters, now be 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 as 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 be made a SHEEPE-HOUSE.  
Secondly, concerning OXEN they are so profitable to Man, that a certain Roman, as 
e Plin Nat. Hist. l. 8. c 45.  Pliny reports, was judicially Indicted, 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 Grangier and bailiff of his Husbandry. These also served the Heathen and the jews 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 Fowls 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 First; Secondly, the Fowl; Thirdly, the Beasts of the Earth, for so we read in the 
f 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 kinds, Sheep and Oxen; Fowls 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 subjection unto Man. Pecora voluptatis, Volucres Superbiae, Pisces Curiositatis. By Beasts, 
g Aug. in hunc Ps.  saith S. Austen, may Pleasure; by Birds, Pride; by Fishes, Curiosity, be meant, alluding to that of S. john, The Lust of the Flesh, 
h 1. joh. 2.16.  the Lust of the Eyes, & the Pride of Life. Howbeit I had rather go more literally with 
i Chrys. in hunc Ps.  S. Chrysostom to work, and to understand as he doth, that we have Dominion of all these, and they are put in subjection under our Feet, in that God hath given us Art and Cunning to take them. Whether they be the Fowls on high, or Fishes beneath in the Deep, or Beasts, as it was in the former Verse. The Fowls & Fishes are thus joined here together, for that both of them had their first 
l Vid. Zanch de Oper. Part, 2. l. 7 c. 3.  Creation out of the Waters, though concerning Fowls, 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, marry I dare not commend it for Currant, but only to our Romish Catholics, and I wonder our Rhemists made here no use of it, The Note is this. The 
m Antonin. in summa Part. 3. Tit. 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 Fowls of the Air, the Souls in Heaven. He that would see more hereof, I refer him to 
n B. jewel Defence of the Apol. Part. 1. c. 10 Divis. 1.  B. jewel, as also to my 
o Serm. on the Queen's day p. 695.  Lord of London, and thirdly to 
p Pseudo-Mart. c. 3. p. 91  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 begin.  
q Virg. Georg. l. 2.  Atque in se sua per vestigia volvitur Annus. 
In a word, it is a true Rhetorical Epanalepsis. The Prophet no doubt had great Cause to begin with Admiration, but having now considered these particulars in this sort, he had greater 'Cause as here he doth, to end with Admiration. For if so be we look upon Man in himself, we shall see him so poor a Creature, as it may well seem strange unto us, admirably strange, that God should have any respect, or cast so much as an Eye upon him. And therefore as Elisabeth 
r Luc. 1.43.  said, Whence is this to me, that the Mother of my Lord should come to me? So whence is it, may we say in our Soliloquies unto God, that he should visit us in this sort, and have this respect unto us.  
But is it of Man only that this Psalm doth thus speak? Nay, doubtless but of God and Man, of the promised MESSIAH, and in that respect this Psalm was a 
s Christ's Serm. going to Emaus. p. 104. & p. 105. Vid. jansen. Epist. Dedicat. p. ●. 5. b.  Prophecy, and many Mysteries of our Faith contained therein, to wit, our Saviour's Passion, his Resurrection, and Dominion, which he hath over 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 
t Heb. 2.8.  Hebrews, his Epistle to the 
u 1. Cor. 15.27  Corinthians, and his Epistle to the 
x Ephes. 1.22.  Ephesians. In his Epistle to the 
y Heb. 2.5.  Hebrews thus: Unto the Angels hath he not put in subjection 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 than the Angels, thou Crownedst him with Glory and Honour, and didst set him over the Works of thy Hands. Thou hast put all things in subjection under his Feet. For in that he put all things in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. But we see JESUS who was made a little lower than the Angels, for the 
† Domine quid est Homo, etc. Aduertant Paulum Apostolum hunc locum ad Mortis humane intelligentiam referentem, ita ut istam Minorationem non solùm naturae Humanitatis assignet quinetiam divinitatem Christi à Consortio Passionis & Mortis acceptet. Fulgent. de Pass. Dom. ad Trasimund. l. 3.  suffering of Death, Crowned with Glory and Honour, that he by the Grace of God should taste Death for every Man. For it became him for whom are all things, & by whom are all things, in bringing many Sons unto Glory, to make the Captain of their Salvation perfect through sufferings. In his Epistle to the Corinthians thus: 
z 1. Cor. 15 27  For he hath put all things under his Feet; But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be 
† Christus in quantum DEUS est, cum illo nos subiectos habet: in quantum SACERDOS, nobiscum illi subiectus est. Aug. de Trin. l. 1. c. 8.  subject unto him, that put all things under him, that God may be 
* Id est,  Deus in omnibus Electis omniaca efficiat quae ad solidam eorum Beatitudinem pertinent. Piscat. in 1. Cor. 15.28.  all in all. In his Epistle to the Ephesians thus: According to the working of his mighty Power, which he wrought in Christ when he raised him from the Dead, and set him at his own Right Hand in the Heavenly Places, fare above all Principality, and Might, and Dominion, and every Name that is named, not only in this World, 
a Ephes 1.16.  but also in that which is to to come: and hath put all Things under his Feet, and gave him to be the Head over all Things to the Church, which is his Body, the fullness of him that filleth all in all.  
By this than may appear what special Cause the CHURCH had to appoint this Psalm for One of those that are to be read upon the ASCENSION DAY. The ASCENSION DAY puts us in mind, how when our Saviour for our behoof, had performed all those Offices that God required to be done; after he had been borne of a Pure Virgin; lived and taught in the World some three and thirty Years; died that Ignominious Death upon the Cross; risen again the third Day; and shown himself to his Disciples the space of Forty Days after that: he came with them to the Mount 
b Act. 1.12.  Olivet (the self same Mount 
c 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 
d Marc. 16.19.  sat 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, 
e Act. 3.23.  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 all this as 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 showed in those Words, Thou madest him lower than the Angels: so his Exaltation is annexed immediately, in that he was Crowned with Glory and Worship, and hath the Dominion of the Works of God's Hands; and hath all Things in subjection under his Feet. Thus the Apostles took this Psalm, and our Mother the CHURCH teaching us, thus to take it too, she gives us those Eyes to see the Mystery in this Psalm, that in greatest probability, we might otherwise have wanted.  
Bless, O Lord, this CRURCH 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 
f 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 She was in her Blood, Live: now thou hast caused Her to multiply as the 
g V 7.  Bud of the Field, and She hath increased and waxen Great, and is come to excellent Ornaments, and hath prospered into a 
h V 13.  KINGDOM: Oh deliver Her not now, unto the 
i V 27.  will of them that hate Her. Remember thy Covenant with Her in the Days of her 
l V 60.  Youth, and establish unto Her an everlasting Covenant. 
m joel. 2.17.  Spare thy People O Lord, and give not thy Heritage to reproach. Why should Papists and Athists say, 
n Ps. 79. 1●.  Where is now their God?  
To the same GOD Vncreate, Incomprehensible, Eternal, and Almighty, Unity in Trinity, and Trinity in Unity, be all HONOUR, PRAISE, POWER, and DOMINION now and evermore.   
AMEN.