Day's descant on Dauids Psalmes: or A commentary vpon the Psalter, as it is vsually read throughout the yeere, at morning, and euening prayer And first, of the first eight Psalmes, appointed to be read, the first day of the moneth.

PSAL. VII. Domine Deus meus.

1 O Lord my God, in thee haue I put my trust: saue me from all them that persecute me, and deliuer me.

2 Least he deuoure my Soule like a Lion, and teare it in peeces: while there is none to helpe.

3 O Lord my God, if I haue done any such thing: or if there be any Wickednesse in mine Hands:

4 If I haue rewarded euill vnto them that dealt friend∣ly with mee: yea I haue deliuered him that with∣out any cause is mine Enemy

5 Then let mine Enemy persequute my Soule, and take me: yea let him tread my Life downe vpon the Earth, and lay mine Honour in the Dust.

6 Stand vp O Lord in thy Wrath, and lift vp thy selfe: because of the Indignation of mine Enemies, arise vp for mee in the Iudgement that thou hast com∣maunded.

7 And so shall the Congregation of the People come a∣bout thee: for their sakes therefore lift vp thy self againe.

8 The Lord shall iudge the People, giue sentence with me, O Lord: according to my Righteousnes, and according to the Innocency that is in me.

9 O let the Wickednesse of the Vngodly come to an end:

but guide thou the lust.

10 For the Righteous God tryeth the very Hearts, and Reines.

11 My helpe commeth of God, which preserueth them that are true of Heart.

12 God is a Righteous Iudge, strong, and patient: and God is prouoked euery Day.

13 If a Man will not turne, he will whet his Sword: he hath bent his Bow, and made it ready.

14 He hath prepared for him the Instruments of Death: he ordaineth his Arrowes against the Persecu∣tors.

15 Behold he trauaileth with Mischief: he hath concei∣ued Sorrow, and brought forth Vngodlines.

16 He hath grauen, and digged vp a Pit: and is fallen himselfe into the Destruction that hee made for Other.

17 For his trauaile shall come vpon his owne Head: and his Wickednes shall fall vpon his owne Pate.

18 I will giue Thankes vnto the Lord, according to his Righteousnes: and will praise the Name of the Lord the most High.

THE ANALYSIS.

THis Seauenth Psalme, whether it hath his reference to Saul, or Semei, or to any other of Sauls Kinred (in the Greeke Title there is mentioned Cush the Beniamite, as also in the Hebrew) as it is partly framed by way of Pe∣tition vnro God: so partly by way of Doctrine, and In∣struction vnto Men. Davids Prayer, and Petition to God

is, First to haue his Assistance, as it is in the First Verse; least by reason of his Enemies he should vtterly miscarry, as it is in the Second; who falsly accused him, as it is in the Third, and Fourth Verses; which Accusations could they haue prooued, be refused no Punishment, as it is in the Fift Verse. Secondly, Davids Prayer, and Petition to God is, that God himselfe would take the matter, into his owne Hands, and shewe in his behalfe, his Seuerity, and Maiesty, as it is in the Sixt Verse; and that for their sakes who were the Godly, as it is in the Seuenth Verse. Third∣ly, Davids Prayer, and Petition to God is, to justifie him, that is, to make his Innocency appeare vnto the World, as it is in the Eight Verse, that so the Vngodly may bee re∣pressed, as it is in the Ninth; and the reason of this Petiti∣on is, for the Lord knew David, inside, and outside, euen his inmost Thoughts, as it is in the Tenth, and Eleauenth Verses. Davids Doctrine, and Instruction to Men, is concerning Gods Iudgments, as it is in the Twelfe Verse; wherewith he punisheth the Wicked, as it is in the Thir∣teenth, the Fourteenth, the Fifteenth, the Sixteenth, and Seauenteenth Verses; and therefore is to be praised, as it is in the Eighteenth Verse. And thus much of the Ana∣lysis.

VErse. 1. O Lord my God in thee haue I put my trust, saue me from all them that persecute mee, and deliuer me.] Of LORD hath beene spokena before, as also ofb GOD, and of the Pronoune My, that is so vsually an∣nexed therevnto. Besides what it is toc Trust in God, and how he is said tod Saue. So that nothing remaineth in this Verse to be shewed, but only how the Prophet here doth vse the Words Saue, and Deliuer, in respect of God only, and yet how God doth honour his Instruments, bee they Ministers, or Magistrates, or Christians in generall, with the selfe same Titles. Like as our Saviour Christ, he is the

e Light of the World, and yet he calleth his.f Apostles so; he is theg Lamb, and yet hee calleth themh so; hee is thei Rocke, and yet he calleth Peterl so; hee is them Sonne of God, we are then Children of God, and if Children, saith the Apostle, then Heyres, Heyres of God, and ioint Heyres with Christ.

Verse. 2. Least he devoure my Soule like a Lyon, and teare it in pe••ces while there is none to helpe.] That Soule is oftentimes taken for Life, and so in this place, hath beene obseruedo 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 hee was not top feare them that killed the Body, but are not able to kill the Soule. But from Words, to come to Matter.

Our Prophet spake in the Verse before, of his Persecu∣tors as of Many, he aymeth in this Second Verse at onely one. One indeed might be the Fountaine of all, whether Saul, or Semes, or Cush: but if Saul, then his Subiects; if Semes or Cush, then their Complices, were most likely to be against him. The Wicked most commonly flock toge∣ther inq Troops, the Godly are commonly alone liker Eli∣as, ors Elisaus, though indeed neuer lesse alone, then when alone in such sort.

The Similitude of a Lyon here annexed, is to shew the maner of his Devouring to be most Dreadful. Who will not feare,t saith Amos, when the Lyon hath Roared. And yet the Faith of Christians that always opened their own Mouths, hath stopped the Mouths ofu Lyons. Or if God sometimes suffered them to bee devoured of Lions, it was to make them like Ignatius, who going to his Martyrdome,x Now doe I beginne to be a Disciple, I weigh neither Visible, nor Invisible things, so that I gaine CHRIST: let FIRE, GAL∣LOWES, Violence of BEASTS, Bruising of the BONES, Rac∣king of the MEMBERS, Trampling on the BODY, and all the PLAGVES invented by the mischiefe of Sathan, light vpon me, so that I may winne CHRIST IESVS. And a∣gaine,

I am the Wheat of God, I am to bee grinded with the Teeth of Beasts, that I may be found Pure Bread, or Fine Manchet.

Vers. 3. O Lord my God, if I haue done any such thing, or if there be any Wickednesse in my Hands.] What this thing was, was notorious no doubt in those Dayes, though now not knowne, soy Calvin, Pronomen [I stud••¦de re Ʋulgo nota cum loqui significat. We may ghesse it to be some one Sclander or other, that was raysed vpon the Prophet, whereof himselfe was most innocent. Who here satisfieth himselfe in approouing his Innocency to the Lord, and teacheth vs in like case what wee also ought to doe. Behold,z saith Iob, my Witnes is in Heauen, and my Re∣cord is on High. Whereas the Sclanderers Witnesses are in Hell, and their Record from below. But what? Was not our Prophet againe to requite them with like Language? was hee not to yeeld them Quid pro Quo, to giue them againe as good as they brought? Oh no: that had beene the next way for him to suffer with them Shipwrack too, as speaks S. Chrysostome. If one,a saith S. Chrysostom, about to split his Ship, & consequently to be drowned, should speake spight∣fully vnto thee setting on the Shoare, thou wouldst not so much grieue thereat, as that thou wouldst forsake thy place of safety, and hie thee vnto him to bee partaker with him of his wrecke. Then thus thinke with thy selfe, that hee that wrongs thee in this sort, and speaks so spightfully of thee, is driuen by Storme and Tempest vpon the Shipwrack of An∣ger and Wrath: but thou if thou bearst it patiently standest safely on the Shoare. But once come to the passe that he is in, and thou drownest not him, thou drownest thy selfe. Thus Hannah, who when Eli mistooke her, but was iealous o∣ver her with godly Iealousie, asb speakes the Apostle S. Paul, How long wilt thou be drunken? Put away thy Wine from thee: What Language should he haue had againe of many of our Gossips, and who will seeme Religious too. What? you a Minister of God, and wrong me thus palpa∣bly?

You a Minister? You a Diuell. And then at every Gossipping: Out vpon him, I haue done with him for ever, I would we were well rid of him, a worse, I am sure, wee cannot haue. Said Hannah thus? No; but as a Monument of Pati∣ence, and worthy to be Registred, as wee see, she is, in the Booke of God, No my Lord,c saith shee, I am a Woman of a sorrowfull Spirit: I haue druncke neither Wine, nor strong Drinke, but haue powred out my Soul before the Lord. Count not thy Handmaid for a Daughter of Belial: for out of the aboundance of my Complaint, and Griefe, haue I spoken hi∣therto, Heauenly Hannah, Happy Hannah, most worthy to haue beene the Mother of such a Sonne, as afterwards became such a PROPHET. Where shall wee finde thy like? How many Others now adaies instantly Whetting their Tongues vpon their Teeth, would haue shaped him such an Answer (especially had they been Innocent) that they would haue been Nocent enough ere they had gone out of the place, and the Towne and Country both, should haue knowne of the Prophets Mistake. But I goe forward.

Where our Prophet here so absolutely speakes of any Wickednes in his Hands, it is to be referred to that Par∣ticular whereof he now speaks, to wit, any such Wicked∣nesse as he was accused of, like as at another time to King Saul, My Father,d 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, knowe thou and see, that there is neither E∣vill nor Transgression in mine hand, and I haue not sinned a∣gainst thee; yet thou Huntest my Soule to take it. Where it is worth the obseruing, how well in this case he iustifieth himselfe vnto Saul, There is neither Evill, nor Transgressi∣on in mine hand, and I haue not sinned against thee. Who yet in regard of God, was no wise able thus to Iustifie him∣selfe, and therefore the Scripture declarede before, that It came to passe afterward, that Davids Heart smote him, be∣cause he had cut of Sauls skirt. Good Reason. Abstain••,f saith the Apostle S. Paul, from all appearance of Evill.

Here was more then Appearance, here was Evill it selfe. The Iews haue a conceit that by reason hereof David in his old Age by way of Retaliation could get no Heate by his owneg Cloathes, for that he had thus trespassed against Saul. Sed illi magis Frigent quàm ipse Dauid: But their Conceith saith P. Martyr, is much more cold, then Dauid was. And so it is for the Conceit, but the Ground of that Conceit is warme enough, namely, that it was Sin in their opinion to doe but thus much against the Annointed of the Lord. And therefore they that dare doe more, and thinke they Sin not, what are they, but worse then Iewes.

Verse. 4. If I haue rewarded Evill vnto him that dealt friendly with me: yea I haue deliuered him, that without any cause is mine Enemy.] To reward Evill vnto him that deals friendly with vs, is a point of Ingratitude, & to style such an onei Vngratefull, is to say all the ill by him that may be said. Our Prophet not only not did this, but hee had be∣frended them that were Enemies to him without a cause, and this may we see in the first of Samuel where wee shall finde him so doing. Did hee not there deliuer King Saul when he had that opportunity of quitting himself of him for ever? Behold,l say his Men, the Day of which the Lord said vnto thee, Behold I will deliuer thine Enemy into thy Hand, that thou mayst doe to him as it shall seeme good vnto thee. Oh how sweet would Reuenge haue bene to Thou∣sands vpon like Advantage! How readily would they haue said with him in the Tragedy,

m Bene est, abunde est, hic placet Poena modus.

and to him that should haue said the Punishment was greater then the Offence that was made, they would haue replyed againe as readily,

n Sceleri modus debetur, vbi facias Scelus Non vbi reponas.

but David would none of this. So likewise at an other time, when Abishai would haue bene the Man to haue perfourmed that Seruice, Destroy him noto saith Dauid,

for who can stretch forth his hand against the Lords Anoin∣ted, & be guiltles. I, that base Shemeî, that Rayling Wretch, whom with a Wry or Frowning look asp speaketh his Ex∣cellent Maiestie, hee was able to crush, as an Earth∣worme in peeces, how did he shelter him from Death when the same Abishai would haue strucken that Head off, that carried so diuelish a Tongue: yet Dauid at that time to, Let him Curse,q saith he, because the Lord hath said vnto him, Curse David. Who shall then say,r wherefore hast thou done so? From whence, I trowe, came that of the Popes Lawyers concerning the Pope: Papa dicitur habere coeleste arbitrium. The Pope is said to haue a heauenly Iudge∣ment, therefore in such things as he willeth, his Will stan∣deth insteed of Reason, neither may any man say vnto him, Domine, cur ita facis? And againe?s Totus Mundus non potest accusare Papam: Nemo potest dicere Papae, Do∣mine, cur ita facis? The whole World may not accuse the Pope. No man may say to the Pope, Sir, why doe you so? So that there is but a Domine, between Shemei and the Pope. But to returne vnto my purpose.

David no doubt was a good Scholler, and brought vp by that Master that hath taught vs also to doe the like, if we could possibly light on it. Loue your Enemies,t saith our Saviour, doe good to them which hate you, Blesse them that Curse you, and Pray for them which Dispightfully vse you. And againe,u If yee Loue them which Loue you, what thanks haue you: for Sinners also loue those that loue them. And if yee doe good to them which doe good to you, what thankes haue you? for Sinners also doe even the same. But let vs beware to be such Sinners, we heard of such in the Firstx Psalme, namely, that the Ʋngodly shall not bee able to stand in the Iudgement, neither the Sinners in the Congre∣gation of the Righteous.

Verse. 5. Then let mine Enemy persecute my Soule and take me, yea let him tread my Life downe vpon the Earth, and lay mine Honour in the Dust.] Dauid,y saith S. Austen

though adorned with many Vertues, yet none of them all more familiarly coupled him vnto God then the Loue of his Enemies. And speaking a little after of this Parcell of Scripture, Behold, saith hee, with what a Curse he condem∣neth himselfe if contemning the Precepts of God concerning louing our Enemies hee feared not to keepe hatred still in his Heart. Wherevpon it is to be considered with what Face, or Conscience hee can possible pronounce this Verse with his Mouth, who rendreth to his Enemies Evill for Evill. Now how loath King David was to come within the Clutches of his Enemies, his Answere well witnesseth to Gad the Seer, who when hee propounded to him that threefold Choice, either of Famine, or Fall before his Enemies, or Pestilence, Let vs Fall,z saith he, into the hands of the Lord (for his Mercies are great) and let me not fall into the hand of Man. He refuseth not now to fall into Mans hand if so be the Premises had beene true, and not so onely, but hee could haue beene contented (it seemeth) that his Name & Fame should haue beene odious to all Posterity. An evi∣dent Signe and Token of his Innocency, & could every of vs shewe the like, the Hand of God would be more ready to helpe vs then oftentimes it is. But for many times it comes to passe,a saith Calvin, that they which annoy & hurt vs, either are formerly provoked by vs, or being annoyed wee breath out presently nothing else but Revenge, wee make our selues vnworthy of the Helpe of the Lord in such Cases, nay our Distemper & Fury is such as that it shuts Heauen Gates against our Prayers.

Verse. 6. Stand vp, O Lord, in thy Wrath, and lift vp thy selfe: because of the Indignation of mine Enemies, arise vp for me in the Iudgement that thou hast commanded.] The Prophet here speaketh, as if he spake, what he speakes, not of God, but of Man. Man indeed when hee is mooued to anger, stands vp, and lifts vp himselfe, as it was noted long agoe in that old Honourable Captain the Earle of Shrews∣bury, whose patience when a French Embassadour had

moued at a Dinner, where before his Head by great Age, was almost groueling on the Table: hee roused himself in such wise, that hee appeared,b saith my Author, in length of Body, as much as hee was thought ever in all his Life before, & knitting his Browes gaue the French man such a looke, that the Monsieur spoiled no more Vittaile at that Dinner, but drancke wondrous oft. But to come to the Matter in hand.

Such Tearmes as these, To stand vp, and To lift vp him∣selfe, are vsuall throughout the Scripture, especially in the Psalmes, and applyed vnto God: howbeit properly they belong to Man, not to a Spirit, but God is ac Spirit. So the Psalmist in other Places:d The Lord awaked as one out of Sleepe, and like a Gyant refreshed with Wine. And againe in another Psalme,e I will Vp, saith the Lord, and will helpe every Man from him that swelleth against him, and will set them at rest. And where the Prophet here saith, Stand vp in thy Wrath: In Ira tua, id est, Paenis, In thy Wrath,f 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 Vp for me in the Iudgement that thou hast commanded? The Iudge∣ment,g saith S. Chrysostome, that God hath Commanded, is to helpe 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 owne Law hast taken order that so wee should doe, doe it also by thine owne Deeds. No doubt but God is the Fountaine of Pitie, and if we that are but Conduits, & come from him, ought to be Pitifull, how much more should he himselfe be, who is the Fountaine it selfe. Some correspondence this Pas∣sage hath with that in the Lords Prayer,h Forgiue vs our Debts, as we also forgiue our Debters. Meaning that seeing we who haue but a Drop of Mercy in respect of thee for∣giue others, thou who art the Fountaine of Mercy, doe thou forgiue vs.

Verse. 7. And so shall the Congregation of the People come about thee: for their sakes therefore, lift vp thy selfe a∣gaine.] It is storyed ini Exodus that when Moses sate to iudge the People, The People stood by Moses. Or as it was in our Former Translation, The People stood about Moses from Morning vnto Eauen. It was the Custome belike in those Ages to stand about their Magistrates as it were in a Ring, that so the Words of the Iudge that spake, might haue the better accesse to every of them. The Crowne is set vpon the Kings Head, and compasseth it,l saith his Excellent MAIESTIE vpon whose Head may it long set, and com∣passe it for ever, to shew that as the Crowne compasseth the Kings Head, so is he to sit in the Midst of the People, his wakerife Care is ever to be imployed for their Good, their Loue is his greatest Safety, and their Prosperity is his grea∣test Honour and Felicity. For many times among the Ro∣mans, the Word CORONA signifies the People.m Perottus takes it to come of Chorus, and therevpon in old time it was written with an H, thoughn Quintilian mislikes that writing. But to returne where I left.

As Moses then did sit in the midst of the People, and the Iudges with him, so to such a Custome it is, that the Prophet alludeth in this place. Intimating that if the Lord would be thus beneficiall to him, it would be a Cause the whole People would the rather relye vpon him, in regard they saw the Fruit thereof in the Prophet himselfe. But what? was it the Prophets meaning, that the People should compasse the Lord in Heauen? No, but the mea∣ning isn saith S. Chrysostome, that they should Sing vnto him, that they should Praise him, that they should Honour and Extoll him in their severall Congregations, which forasmuch as in the Temple was perfourmed 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 speakes. Like as our Saviour in like sort,o Where Two or Three are gathered together in my

Name, there am I in the midst of them. Thus was he in thep Midst of the Doctors, hearing them, and asking them Questions. And after his Resurrection, when the Disci∣ples were assembled together for feare of the Iewes, came Iesus, and stood in the Midst,q saith S. Iohn: and againe Eight Dayes after, the Doores being shut, came Iesus, and stood in ther Midst againe. Indeed IESVS is the true CENTER, to whom Euery of the Faithfull, by equal Liues, hath his true Reference. Whereas it is added here in this place, For their sakes therefore lift vp thy selfe againe: That is,s saith Piscator, Once more get thee vp into thy Seat of Iudgement. For such Thrones, and Seates were set very high.

Vers. 8. The Lord shall iudge the People, giue sentence with me, O Lord: according to my Righteousnes, and accor∣ding to the Innocency that is in me.] First, whereas it is here said, The Lord shall iudge the People, what Lordt saith S. Austen, but IESVS CHRIST, for theu Father iudg∣eth no Man, but hath committed all Iudgement to his Son. Though in this place it may signifie to Rule and Gouerne, like as thex Apostle to the Hebrewes applyes it out ofy Deuteronomy. So the Prophet David in an othera Psalme: He shall iudge the World in Righteousnesse, and minister true Iudgement vnto the People. And againe,b O let the Nati∣ons reioyce, and be glad, for thou shalt iudge the Folke righ∣teously, and gouerne the Nations vpon the Earth. And A∣braham to this purpose,c Shall not the Iudge of all the Earth doe Right?

Secondly, in that the Prophet cryeth here, Ad Sententi∣andum: to haue Sentence giuen him, we are to obserue 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 prevaile, I leaue it to poore Suitors to consider of, in their Extremities, and what a World it was euen among Heathens, when of a Iudgement giuen at one time, it was said by a good Remembrancer,d Si ipsa Aequitas hac de

re cognoscere potuisset, instinsve, aut gratius pronunciaret? Had AEQVITY itselfe sate in Iudgement, could shee haue giuen a more Righteous, and Gracious Sentence? But I feare me they finde those other of the same Author more oftentimes true, which he spake of a Sentence ill giuen,e Crediderim tunc ipsam Fidem humana Negotia speculan∣tem, moestum gessisse Vultum, perseverantissimum sui Cul∣tum iniquae Fortunae Iudicio tam acerbo exitu damnantem cernentem. The best English to this, is PATIENCE: and in no wise to be forgotten, thatf Lewes the Eleuenth, King of France, did on his Death-bed restore two Counties to the Heires of Iohn the King of Arragon, to which in all his Life-time before, he would neuer condiscend. CON∣SCIENCE at last wrought with him.

But how comes it that the Prophet here calleth for Sentence according to his Righteousnes, and according to his Innocency? This had not wont to bee the Prophets Plea. His Plea had wont to be, for so it was in the For∣merg Psalme, O saue me for thy Mercies sake. And againe in an otherh Psalme, Hearken vnto me for thy Truth and Righteousnes sake, and enter not into Iudgement with thy Seruant, for in thy sight shall no Man liuing be iustified. Thei Answere is, that the Prophet here in this place deli∣uereth not vnto vs what Answer himselfe would make, if so be the Lord would take account of him, concerning his whole Life past: but comparing himselfe with his E∣nemies, he sheweth himselfe Righteous in respect of them, and especially in this one Point which they laid to his Charge, he declareth in these Words how Innocent hee was.l In respect of God,i saith an Other, let vs in no wise say, if I haue offended in thy sight, and if there be any Iniquity in my Hands. Nay rather let vs say,m We haue sinned against the Lord: and that which the Prodigall said, who de∣voured his Fathers Liuing with Harlots,o Father, I haue sinned against Heauen, and in thy Sight: and let vs add ther∣unto,p Haue Mercy vpon me; O God, after thy great Good∣nes;

andq According to thy Mercy thinke thou vpon me, O Lord, for thy Goodnes. And againe,† Against thee only haue I sinned.

Where by the way, it is worth the obseruing, how the Prophet comes to say, Against thee ONELY haue I sinned? Sinned not David against Bethsabee? Sinned not David against Ʋriah? Sinned not David against Others? I doubt notr saith a Reverend DOCTOR, and as Reverend a DEANE of the Church, but David sinned against Bethsabe, & that a grieuous and an vncleane Sin; against Vriah, and that a Bloudy, and a Crying Sin; against the Child of Adultery, and that a Deadly, and a Killing Sin; against his Kingdome, and that a Ruinating, and Demolishing Sin; against his owne Soule, 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 Complaine, & Accuse, and Testifie against him; but GOD alone was to Iudge, to Condemne, to Punish him. But to returne to my purpose.

Was it so, that notwithstanding Dauids Innocency, David was thus driuen to the Walls? Doth thes Wicked still compasse about the Righteous, and doth wrong Iudg∣ment still proceed? The Wicked doth he still deuoure the Man that is moret Righteous then he? Sed non debemus super hac Rerum inaequalitate turbari. But wee ought notu saith S. Ierom, to be troubled with the Iniquity of Things, in regard that we see from the Beginning of the World, Righteousx Abel slaine by Wicked Cain; and afterwards Esau domineering in his Fathers House, wheny Iacob was in Banishment; and thez Aegyptians afflicting the Children of Israel, with Brick and Tile; the LORD against whom Complaint was made, crucified by the Iewes, anda Barab∣bas the Theefe let goe. Time, saith he, will not suffise me if I should endeavour to write, and reckon vp in particu∣lar, how the Godly in this World goe to wrack, the Wic∣ked flourishing, and prevailing. See more hereof in hisb Epistle to Castrutius, whom he comforteth in that Epi∣stle

for the losse of his Eyes.

Vers. 9. O let the Wickednesse of the Vngodly come to an end, but guide thou the Iust.] He that thus prayeth that the Wickednesse of the Ʋngodly should come at length vnto an end, implyeth that their Wickednesse was by all likelyhood, of long Continuance. Long Continuance in respect of Men, though in respect of God not long. For what can bee long with God, with whom a Thousand Yeeres are but as onec Day. But yet seeing to Man the Time seemes so long, and Wickednesse oft-times is a great while a lengthning indeed: no marvaile though the Pro∣phet here direct his Prayer for an End, for feare if it should continue, there would bee no Righteous at all. Which yet we must not so take, as if wee would prescribe to God how farre hee should lay vpon vs such Affliction, it is ynough for our comfort, that what is done, is done by him, & that the Wicked shal doe no more, then in his Pro∣uidence hath determined shall be done. So S. Peter of our Sauiour himselfe, Him,d saith he, being deliuered by the de∣terminate Counsell, and foreknowledge of God, ye haue taken, and by wicked hands, haue crucified, and slaine. And what if we haue not those Sinnes, that our Enemies vpbraid vs with, yet may we haue Others of an other sort, and those, as S. Austene speaketh, may worthily bee punished in vs. Thus one Addaus in the Ecclesiasticallf Historie, a speci∣all Friend of the Emperor Iustinian, when he had escaped the Law for one Murther, was afterwards put to Death for a Fact, wherewith he was charged, but in trueth had neuer done it. He escaped for that which he did, and died for that which he did not.

Oh, but the Time is long, it is a very long Time, that thus I am afflicted! Dayes, and Moneths, and Yeeres! why, but be Patient yet, and for these Dayes, and Moneths, and Yeeres of Sorrowes, thou shalt haue Euerlastingnes, thou shalt haue Eternity of Ioy, thou shalt haue asg speakes the Apostle, an eternall Weight of Glory. What! wouldst thou

haue in this Life Foelicity, and hereafter to! Nay then thou art too-too Couetous. It is as if Kingh Solomon would haue chosen Long Life, and Riches, and the Life of his E∣nemies, and Wisdome to.

But David here, as he prayes against the Wicked, so his Prayer is here made also in behalfe of the Iust, to wit, that God would guide them. But concerning Leading, and Guiding, I haue spokeni before.

Vers. 10. For the Righteous God tryeth the very Hearts, and Reines.] The Spirit that said by the Mouth of Solomon,l The Heart of Kings is vnsearchable, said as∣much of the Heart in generall, by the Mouth of the Pro∣phetm Ieremy. By Hearts here in this place may be signi∣fied, our Wills, and Affections, which are seated in our Hearts: and by Reines, Mens privat, and secret Thoughts. Now, none can do this, but God; and as here he is said to trye them, so elswhere he is said toa looke on the Heart, tob see the Reines, and the Heart, toc search all Hearts. Ʋox mea in Ore nondumerat, sed Auris Dei iam in Corde erat, My Words were not come so forward as my Mouth,d saith S. Austen, and the Eare of God was already in my Heart. And againe,e Nisi voce Pulmonum, & Laterum, & Lingua clames, Homo te non audit; Cogitatio tua, clamor est ad Do∣minum. Vnlesse thou vse the helpe of the Lungs, and Sides, and Tongue, Man heares thee not, but thy Thought in re∣gard of God is Clamour ynough. And yet againe in a Third place,f Quomodo Aures nostra, ad Ʋoces nostras, sic Aures Dei ad Cogitationes nostras. As our owne Eares are to our Words, so are Gods Eares to our Thoughts. Onely one thing let me note for the Comfort of them that are sometimes too-too much troubled with their Thoughts, that† A Man may thinke, and speake of all the Errors, and Heresies in the World, and yet not sinne. 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 euil, the Vnderstanding doth not.

Vers. 11. My helpe commeth of God, which preserueth

them that are true of Heart.] The Art of Physick hath two severall Offices, the One of Healing, the Other of Preser∣uing in Health. According to the Former,g saith S. Au∣sten, it was said in the Formerh Psalme, Haue mercy vpon me, O Lord, for I am weake; according to the Latter it is said in this Psalme, If there be any Wickednes in my Hands, If I haue rewarded evill vnto him that dealt friendly with me: yea I haue deliuered him that without any cause is mine Enemy. In that Psalme his Prayer was, that being weake, he might be healed; in this Psalm•• his Prayer is, that be∣ing sound, he may not be diseased. According to the For∣mer, it is there said,i O saue me for thy Mercies sake; accor∣ding to the Latter it is here said, Giue sentence with me, O Lord, according to my Righteousnes, and according to the In∣nocency that is in me. There he desired a Remedy, to bee rid of his Disease; here he requests a Preservatiue least he should relapse againe. According vnto that it is there said O saue me for thy Mercies sake; according vnto this it is here said, My helpe commeth of God, which preserueth 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 Behold an Israelite indeed, in whom is no Guile. Such as was Iacob, of whom the Scripture,m Esau was a cunning Hunter, a Man of the Field: and Iacob was a plaine Man, dwelling in Tents. It is in the Vulgar, Iacob, Vir simplex, a simple Man. The like in the Vulgar is said of Iob to,n Simplex & Rectus. Simple and Vpright, and so indeed they are, and are to be, who will haue their Names in Gods Booke. The Wisdome of the Serpent, and Simplicity of the Doue, is the true mix∣ture that God requireth in those that are his. Where as his Excellento MAIESTY hath obserued, Christ recom∣mends vnto vs the Wisdome of Serpents, not thereby to de∣ceiue, and betray others, but to arme vs against the Deceit and Treason of Hypocrites,p that goe about to trap vs. What an Helper God is, hath bene spoken? before,

Vers. 12. God is a righteous Iudge, strong, and patient, and God is prouoked euery day.] The Almighty God our Heauenly Father, as he is both Good, and Mercifull, Pa∣tient, and of long Sufferance, so he vseth two manner of wayes to allure, and call vs to him, when we of our owne Heads, follow our own Devices, and lewdly runne whe∣thersoeuer our Lusts doe leade vs. Sometimes in his great Mercy he vseth Promises: sometimes in his Iustice hee v∣seth Threatnings. And therefore Dauid in this place, God saith he, is a righteous Iudge. The very Name of a Iudge, may put vs in minde of Gods Seuerity. A Iudge is a Person appointed ouer Criminall Causes, and Civill Controuer∣sies, to end, and determine them by his Sentence. To the Guilty (such as all of vs in an other case are by Nature) Ex∣perience teacheth, how dreadful a Sight the Face of a Iudge is. Rulersq saith the Apostle, are not a terror to good Works, but to the euill. Wilt thou then not be afraid of the Power? Doe that which is good, and thou shalt haue praise of the same. For he is the Minister of God to thee for good: but if thou doe that which is euill, be afraid, for he beareth not the Sword in vaine: for he is the Minister of God, a Revenger, to execute Wrath vpon him that doth euill. But God is a Righteous Iudge, that is, he will by no meanes cleere ther Guilty, and it is a righteous thing with God,s saith S. Paul, to recompence Tribulation to them that trouble you. Andt Abraham, as you heard before, Shall not the Iudge of all the Earth doe right? And as he is Righteous, so is he Strong, that is, of Power to be revenged of all the Wicked. Seek not,u saith the Sonne of Syrach, to be Iudge, being not able to take away Iniquity, least at any time thou feare the Person of the Mighty, and lay a stumbling-block in the Way of thy Vprightnes. And in some it is so indeed, they want ability to curbe the Impiety of Many in the Land. With the Lord it is not so, hee is so Powerfull in such Cases, that thex Earth shall tremble at the Looke of him: if he doe but touch the Hils, they shall smoke. If I speake

of Strengthy saith Iob, Loe he is strong: and againe,z Will he esteeme 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 prouoked euery Day. And now are we in a Sea of Matter, where we may haue plenty at will. I will content my selfe with that of Cyprian, who speaking of this Ar∣gument, The Patience of God: What manner of Patience is in Goda saith hee, and how great for quantity, who pati∣ently suffereth profane Temples of the Heathen, worldly In∣ventions, and execrable Sacriledge to be committed by Men in contempt of his Maiesty, and Honour, and yet notwith∣standing causeth the Day to shew, and the Sunne to shine, aswell vpon theb Evill, as the Good. Hee watereth the Ground with Showres, and excludeth no man from his Benefits, but bestoweth his Raine in due season, to the commoditie aswell of the Vniust, as Iust. Againe we see with what an vnseparable Equality of Gods Patience, the Times obey, the Elements serue, the Corne aboundantly doth grow, the Fruits of the Ʋine doe ripe in season, the Trees abound with Apples, the Woods spring, and the Medowes flourish aswell to the vse of the Sinfull, as of the Ʋertuous, aswell to the Wicked, as to them that feare God, and aswell to the Vnthankefull, as to the Giuer of Thanks. And whereas God is prouoked with out Many, or rather with our Continuall Offences, (as here it is said in this place, God is prouoked euery Day) yet doth hee temper his. Indignation, and tarrieth patiently for the Day that is ap∣pointed for euery Mans Reward. And whereas Vengeance is in his owne Power, yet doth he not vse it, but rather keepeth long Patience, mercifully forbearing, and defer∣ring, to the intent that Man, wal••owing in the Contagion and Error of Sin, may if any Remedie will serue, through delay of his Displeasure, chaunge at some time or other, and at length be converted vnto God. Thus farre S. Cy∣prian, and a great deale farther to this purpose, but wee

will content our selues with this.

Vers. 13. If a man will not turne, he will whet his Sword, he hath bent his Bow, and made it ready.] Whenc Philo Iudaeus in defence of the Iewes, had presented himselfe be∣fore Caius the Emperor, against Appion his Accusations, and was excluded by Caius, and commaunded to depart, he came vnto his Company, and with Words full of com∣fort, We ought to be of good cheere, saith he, for by Right GOD now should take our Part, seeing CAIVS is angry with vs. The word in thed Originall signifieth, The Leader of an Army, & by way of Opposition, to take our Part in that kind. Lo here the Weapons, the Sword, and the Bow, and the Arrow, that in the Battailes of Old time, did thee greatest hurt vnto the Enemy. The Sword when he was at hand, the Bow, and Arrowes when he was farre off. The truth is, the Lord of Heauen hath neither Sword, nor Bow, nor Arrow, but euery Punishment he sendeth vpon the Wicked in this VVorld may be tearmed his Sword, his Bow, and Arrowes. The Water that drown'd the VVorld; the Fire that con∣sumed Sodom; the Earth that swallowed vp Kore, Dathan, and Abiram; they were as so many Swords, or so many Bowes, and Arrowes in his Hand. Nay, euery Creature on the Earth, be it neuer so vile, neuer so meane, and con∣temptible, yet if he wil punish vs therewith, it is his Sword, and it is his Bowe, and Arrowes.

But what is this Turning here, If a Man will not turne? The Prophet Ezechiel tells vs. Repent,f saith the Prophet, and turne your selues from all your Transgressions: so Ini∣quity shall not be your Ruine. Cast away from you all your Transgressions, whereby yee haue Transgressed, and make you a new Heart and a new Spirit, for why will yee dye O house of Israel. For I haue no pleasure in the death of him that dyeth, saith the Lord God, wherefore turne your selues and liue ye.

But is it said of Men only, If a Man will not turne? Nay but of Women too. Quicquid V••ris iubetur, hoc consequenter redundat in Foeminas. Whatsoeuer,g saith S. Ierom, is com∣manded

Men, is commanded Women to, & consequently whatsoever is threatned to Men, is threatned to Women to. What? and is it in our owne power then, Men or Women, to turne when we will? Is it in our owne power to make vs new Hearts and new Spirits, ash speakes the Prophet Ezechiel? Oh no, but wee must craue it of him who will put a new Spirit within vs, and take the stony Heart out of our Flesh, and will giue vs an Heart of Flesh, as speakes the selfe samei Prophet in another place. The like wee haue in thel Prophet Zachary, Turne yee vnto mee, saith the Lord of Hoasts, and I will turne vnto you, saith the Lord of Hoasts. And when were these Words spoken? In the eight Moneth, in the second yeare of Darius. I, but long be∣fore this, namely, in the† Foure and Twentieth day of the sixt Moneth in the second yeare of Darius the King, The Lord stirred vp the Spirit of Zerubbabel the Gouernour, & the Spirit of Ioshua the High Priest, and the Spirit of all the Remnant of the People, and they came and did the worke in the House of the Lord, as we read in the Prophetm Aggey.

Verse. 14. He hath prepared for him the Instruments of Death: he ordaineth his Arrowes against the Persequu∣tors.] We are now come vnto the Arrowes, and such they are as was the Bowe, both the Instruments of Death. But neuer Sword did so much harme, neuer Arrow in the Field, nor Bow that dischargeth many Arrowes, as doe his Iudg∣ments when they come. Famous hath beene the English Bowe, and a terrour to then French in many our Battailes with them, but English Arrowes could hit but within a certaine kenne.o Gratian was so cunning in throwing the Dart that they would not sticke to say that his Darts were endued with an Vnderstanding Power, they would hit so right. Gods Arrowes fly mainely throughout the whole world. Extra••ctum, or Extra teli inctum hath here no place. It was our Prophets owne Question,p Whether shall I goe from thy Spirit, or whether shall I goe from thy Presence? And his Answer vnto it was, that neither Hea∣uen,

nor Hell, nor the Vttermost Parts of the Sin could hide him from the Lord.

But who are these Persecutors against whom these Ar∣rowes are ordained? First, they are such as Persecute the Righteous Vi & Armis, by Force of Armes, and of suchq S. Iohn in the Booke of Revelation. Secondly, they are such as, Mocke and Scorne the Godly, though it be but by Word of Mouth as Ismael did Isaac, and of such the A∣postle speaketh in his Epistle to ther Galathians. Thirdly, they are such as haue their Liues contrary to Good Mens Liues and Conversations, and of such S. Austens Mali Persequuntur Bon••s, si non ferre & lapidiba••, certè Vita at{que} Moribus. The Bad doe persequute the Good, though not by dint of Sword, yet by their Liues and Behauiour, and he vseth the selfe same Words, once, and againe.

Verse. 15. Behold he travaileth with Mischiefe, he hath conceiued Sorrow, and brought forth Ʋngodlinesse.] Con∣ception, Trauaile, and Birth, the three proper Passions of the Mother of a Child. So thet Wicked in bringing forth their wicked Workes those Bratts of theirs. First, they Conceaue a Mischief, then are they in Trauaile with it, & at the last they are Deliuered. Thusu Cain who seeing no respect had to his owne Offring, but only to his Brothers, was very Wroth, as speakes the Scripture, and his Coun∣tenance fell: there was Conception, and that was ENVY; Then did he Walke and Talke with his Brother, & egged him on to thex Field there was Travaile; At last hee rose vp, and Slew him: there was Birth, and the Brat was PAR∣RICIDE. Amnon hea loued Fa••••ar his Brother Abso∣lons Sister, there was Conception, & that was LVST; Am∣non made himselfe sicke for Loue, and all for his Sister should make him Cakes, there was Travaile; At length he forced her and lay with her, and afterwards Despised her, there was Birth, and the Brats were Twins, INCEST and VILLANY. So Absolon when his Brother Am∣non had deflowred his Sister, Absolon spake vnto his

Brother,b saith the Scripture, nether Good nor Bad: there was Conception, and that was MALICE. After two years expyred hee invited Amnon to a Feast, there was a long Travaile. But when Amnons Heart was merry with Wine hee caused Amnon to bee Slaine: there was MVR∣THER in the Highest Degree, for he endeauored as much as in him lay, to kill him both Body and Soule. I might instance in Kingc Saule, I might instance in the Divell himselfe, he indeed was the RINGLEADER, and these Plotters, these Devisers, they followe their Fathers steps.

Verse. 16. He hath grauen and digged vp a Pit, and is fallen himselfe into the destruction that hee made for other.] Who so diggeth a Pit,d saith Solomon, shall fall therein, & he that rolleth a Stone it will returne vpon him;e

—Ne{que} enim Lex iustior vlla est, Quàm Necis Artifices arte perire sua.

Our Prophet hath the like in anotherf Psalme, The Hea∣then are suncke downe in the Pit that they made, in the same Net which they hid privily, is their foot taken. The Lord is knowne to execute Iudgement, the Vngodly is trapped in the workes of his own hands. Examples areg Ma∣ny in this kinde, both in Sacred Writers, and Prophane, as of Pharao, Saul, Achitophel, Absolon, Perillus, Maxentius, and the like. Especially Maxentius to whomh Eusebius applyeth most appositely this of our Prophet in this place. I come to Examples of our owne Nation, & neerer home. And here to let passe how D^r Poynet in his† short Trea∣tise of Politike Power, and of the true Obedience which Sub∣iects owe to Kings and other Civill Governours, applyes it to the times wherein himselfe liued; and to certaine of the Nobility in Q. Maryes daies, how was it Verified in our Delving POWDER-TRAYTORS, that took such paines to Dig as they did? How fell they into that Destruction which they made for vs? How sancke they downe into the same Pit? How was their Foot taken in the selfe same Net? How were they Trapped in the Works of their own

Hands? But of this hath beene spoken sufficiently by ma∣ny, specially by him, who was then a most Worthyi DEANE, now as Worthy a BISHOP in the Church of England. I will end this point with that of S. Chrysostom It is,l saith he, a great Blessing and Clemency of God to be∣stowe such a Nature vpon such Wyles and Traps that the ta∣kers may be taken by them, for by that meanes shall they leaue to be obnoxious to their Neighbours.

Verse. 17. For his trauaile shall come vpon his owne Head: and his Wickednes shall fall vpon his owne pate.] That which the Prophet by way of Metaphor deliuered in the former Verse vnder the Similitude of a Pit: he deliuereth now in plaine tearmes without any Circum-quaques at al.m Apertè ipsam rem modo locutus, nihil circuitione vsus est. Only we may obserue how contemptuously our Prophet here speakes of these Plotters & Polititians. They doubt∣lesse for their parts would not (as we say) haue giuen their Heads for the Washing. They walked vp and downe like Pageants in the chiefest Cities of the Land, they were the only Braue Men then being. They wondred that those they liud withall tooke no more notice of their Worth, & yet for al this the Prophet styles them here butn PATES, like as elsewhere speaking of the like, he cals them HAI∣RY SCALPS. God shall wound,o saith the Prophet, the Head of his Enemies: and the Hairie Scalpe of such an one as goeth on still in his Wickednesse.

Verse. 18. I will giue thanks vnto the Lord according to his Righteousnesse: and will praise the name of the Lord the most High.] Of Thankesgiuing, and Praise, I haue spo∣ken heretofore, onely this may now be noted,p that the Thanks here mentioned were meant by all likelyhood to be Private and Publicke too; Private at home in his own privacy, and Publicke in the Congregation. And this I ga∣ther the rather for that he saith not here, I doe giue, but I will, in the Future, intimating that after he is made parta∣ker of these Blessings, hee will then institute Publique

Thankesgiuing in the Church. Not that the Lord hath need of any such Thankes at all, but for it is profitable for our selues so to doe, like as the Apostle in another case,q Not because I desire a gift, but I desire fruit that may a∣bound to your account.

But what is this that is here said According to his Righ∣teousnesse? I will giue thankes vnto the Lord according to his Righteousnesse. That is,r saith S. Chrysostome, For his Righteousnesse, namely in destroying his Enemies. For it is a Righteous thing with God,s saith the Apostle, to re∣compence tribulation to them that trouble you. Not that he reioyced in the Slaughter and Destruction of them, but for he imbraced Gods Loue and Mercy towards himself.

Notes

• a

  Expos. on Ps. 3.1. p. 64. and Ps. 6.1. p. 149.
• b

  Expos. on Ps. 3.7. p. 75.
• c

  Expos. on Ps. 4.5. p. 102.
• d

  Expos. on Ps. 6.4. p. 155.
• e

  Ioh. 8.12.
• f

  Mat. 5.14.
• g

  Esay. 53.7.
• h

  Luc. 10.3.
• i

  1. Cor. 10.4.
• l

  Mat. 16.18.
• m

  Mat. 14.33.
• n

  Rom. 8.17.
• o

  Expos. on Ps. 6 4. p. 154.
• p

  Mat. 10.28.
• q

  Nos Nume∣rus sumus. Ho∣rat. Epist. l. 1. ad Lollium.
• r

  1. King. 19.14
• s

  2. King. 6.17.
• t

  Amos. 3.8.
• u

  Heb. 11.33 Dan. 6.22. Vid. Euseb. Hist. Eccles. l. 8. c. 7.
• x

  Euseb. Hist. Eccl. l. 3. c. 32. Act. & Mon. Edit. 4. p. 40. Col. 2. out of Euseb. and S. Ierom.
• y

  Calvin. in hunc Ps.
• z

  Iob. 16.19.
• a

  Chrys. Hom. in Ps. 7.
• b

  2. Cor. 11.2.
• c

  1. Sam. 1.15.
• d

  1. Sam. 24.11
• e

  V. 5••
• f

  1. Thes. 5.22.
• g

  1. Kings. 1.1.
• h

  Vid. P. Mart. in 1. Sam. 24.5.
• i

  Ingratum di∣xeris, omnia di∣xeris. Vox Po∣puli.
• l

  1. Sam. 24.4.
• m

  Senec. Thyest. Act. 2. Sc. Ig∣naue.
• n

  Senec. Ib. Act. 1. Sc. Festum Diem.
• o

  1. Sam. 26.9.
• p

  His MAIEST. Defence of the Right of Kings in his Workes. p. 464.
• q

  2. Sam. 16.10.
• r

  Extr. De Transl. Episcopi Quanto. in Glossa.
• s

  Petrus de Pae∣lud. de Potest. Papae.
• t

  Luc. 6.27.
• u

  V. 32.
• x

  Ps. 1.6.
• y

  Aug de Temp. Ser. 168.
• z

  2. Sam. 24.14.
• a

  Calvin. in hunc Ps.
• b

  A Defence of Priests Marri∣ages thought to be D^r Par∣kers so D^r Co∣sens Apol. Part. 2. c. 12. and O∣thers) but I take it rather to be D. Poynets. My Rea∣son is, for that no lesse then 21. Pages (vi∣del. from p. 36. to p. 57.) are Verbatim taken out of a Book of D^r Poynets mentioned in that Defence p. 36. a Point which D^r Par∣ker would ne∣ver haue per∣formed. D. Poy∣net might bee bold with his owne.
• c

  Ioh. 4.24.
• d

  Ps. 78.66.
• e

  Ps. 12.6.
• f

  Mollerus in hunc Ps.
• g

  Chrys. in hunc Ps.
• h

  Mat. 6.12.
• i

  Exod. 18.13.
• l

  His MAIES∣TIES Meditat. on Mat. 27. v. 27.28.29. Or Paterne for a Kings Inau∣gur. p. 48.
• m

  Steph. The∣saurus in Verb. Corona.
• n

  Quintil Instit. Orat. l. 1. c. 5. Ʋid. Polit. Mis∣cell. c. 19.
• n

  Chrys. in hunc Ps.
• o

  Mat. 18.20.
• p

  Luc. 2.46.
• q

  Ioh. 20.19.
• r

  V. 26.
• s

  Piscat. in ••unc Ps.
• t

  Aug. in hunc Ps.
• u

  Ioh. 5.22.
• x

  Heb. 10.30.
• y

  Deut. 32.36.
• a

  Ps. 9.8.
• b

  Ps. 67.4.
• c

  Gen. 18.25.
• d

  Valer. Max. Memorabil. l. 7. c. 7.
• e

  Valor. Max. Memorab. l. 6. c. 6.
• f

  Nebrissens. Dec. 2. l. 3. c. 1. My LORD of CANT. on Io∣nas. Lect. 3. §. 17.
• g

  Ps. 6.4.
• h

  Ps. 143.1.
• i

  Calvin. in hunc Ps.
• l

  Titleman. in hunc Ps.
• i

  Calvin. in hunc Ps.
• m

  1. Sam. 7.6.
• o

  Luc. 15.21.
• p

  Ps. 51.1.
• q

  Ps. 25.6.
• †

  Ps. 51.4.
• r

  M^r Doctor GOODWIN, Deane of Christ-Church in Oxford, Serm. before the KING at Woodstock. Aug. 28. A^o 1614. p. 21.
• s

  Habak. 1.4.
• t

  V. 13.
• u

  Hierom. in Habak. c. 1.
• x

  Gen. 4.8.
• y

  Gen. 28.5.
• z

  Exod. 5.12.
• a

  Mat. 27.26.
• b

  Hier••••. Epist. ep. ad Castr••••.
• c

  2. Pet. 3.8.
• d

  Acts. 2.23.
• e

  Aug. in Ps. 68.
• f

  Evagrius Hist. Eccl. l. 3. c. 5. Vid. My L. of CANT. on Ionas. Lect. 7. §. 21.
• g

  2. Cor. 4.17.
• h

  1. King. 3.11
• i

  Exposit. 〈◊〉〈◊〉 Ps. 5.8. p. 130.
• l

  Prou. 25.3.
• m

  Ier. 17.9. Ier. 11.20.
• a

  1. Sam. 16.7.
• b

  Ier. 20.12.
• c

  1. Chro. 28.9. Ier. 17.10. Reu. 2.23.
• d

  Aug. in Ps. 31.
• e

  Aug. in Ps. 141
• f

  Aug. in Ps. 148, & Hom. 16.
• †

  B. Bilsons Sur∣vey of Christs Sufferings. p. 200.
• g

  Aug. in hunc Ps.
• h

  Ps. 6.2.
• i

  Ps. 6.4.
• l

  Ioh. 1.47.
• m

  Gen. 25.27.
• n

  Iob. 1.1.
• o

  His MAIE∣STIES Me∣ditation vpon 1. Chron. 15. v. 25, 26, 27, 28 Part. 5. in his Workes. p. 88
• p

  Expos. on Ps. 3.7. p 78.
• q

  Rom. 13.4.
• r

  Exod. 34.7.
• s

  2. Thess. 1.6.
• t

  Gen. 1••.25.
• u

  Ecclus. 7.6.
• x

  Ps. 104.32.
• y

  Iob. 9.19.
• z

  Iob. 36.19.
• a

  Cyp. de Bono Patient.
• b

  Mat. 5.45.
• c

  Euseb. Eccles. Hist. l. 2. c. 5.
• d

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e

  Vid. Bish. PILKINGT. on Nehem. c. 4. p. 61. and D^r HAYWARD his Liues of the three Norman Kings of Eng∣land, in King William the First. p. 77. and M^r AS∣CHAMS Schoole of Shooting.
• f

  Ezech. 18.30
• g

  Hieron. ad O••ean. Epitaph. Fabiola.
• h

  Ezec. 18.31.
• i

  Ezec. 11.19.
• l

  Zach. 1.3.
• †

  Here is to be noted that in the Vulgaar the 14. Verse wherein these Words are comprised are seuered from the First Chap∣ter through the ignorance of him that di∣vided the Chap∣ters at the first. The Author of the Re∣maines of a grea∣ter Works. p. 15. tels vs that Stephen Lang∣ton Archb. of Canterbury first divided the Holy Scrip∣tures into Chapters, as Ro∣bert Stephan did lately into Verse.
• m

  Aggey. 1. 14
• n

  Vid. M^r Alch. Schoole of Shooting. B. Pil∣kingt. and D^r Hayward vbi supra.
• o

  Cedrenus apud Z••naram An∣nal. Tom. 3. p. 89
• p

  Ps. 139.6.
• q

  Rev. 16.6.
• r

  Gal. 4.29.
• s

  Aug. de Verb. Apost. Ser. 24. & Hom. 10.
• t

  Vid. Expos. in Ps. 1.1. p. 7.
• u

  Titleman in hunc, Ps.
• x

  Gen. 4.5.
• a

  2. Sam. 13.4.
• b

  2. Sam. 13.22
• c

  Vid. Titleman in bunc Ps.
• d

  Prov. 26.27.
• e

  Ovid. de Art. l. 1.
• f

  Ps. 9.15.
• g

  Vid. Lauat. in Proverb. 26.27.
• h

  Euseb. l. 1. c 9 & de Vita Con∣stant. l. 1. c. 32.
• †

  A Treatise Printed 1556. with these Letters in the Forefront, D.I.P.B.R.W. that is, D^r Iohn Poynet Bi∣shop of Roch. & Winchester.
• i

  My LORD of LOND. His Ser∣mon at White∣hall, Novemb. 5. 1608.
• l

  Chrys. in bunc Ps.
• m

  Terent. And. Act. 1. Sc. 2.
• n

  In verticem ipsius. The Crowne of the Head. Graecè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. vnde Cori∣phaeus Hebraicè CHADCHOD.
• o

  Ps. 68.21.
• p

  Vid. Expos. in Ps. 5.12. p. 140.
• q

  Philip. 4.17.
• r

  Chrys. in hunc Ps.
• s

  2. Thess. 1.6.