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. 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 soule: there is no helpe for him in his God.

3 But thou O Lord, art my Redeemer: thou art my Wor∣ship, and the lifter vp of my Head.

4 I did call vpon the Lord with my Voyce: and he heard me out of his holy Hill.

5 I laid me downe and slept, and rose vp againe: for the Lord sustained me.

6 I will not be afraid for tenne thousands of People: that haue set themselues against me round about.

7 Vp Lord, and helpe me O my God: for thou smitest all mine Enemies vpon the Cheeke bone, thou hast broken the Teeth of the Vngodly.

8 Saluation belongeth vnto the Lord: and thy blessing is vpon thy People.

THE ANALYSIS.

VVHat occasion the Prophet David had, of wri∣ting this Psalme, is evident by the Title, as the Title is specified in the Hebrew, and in some Translati∣ons thereof. Quomodò Ianua introducit in Domum, sic Ti∣tulus

Psalmi introducit in Intellectum. As the Gatea saith S^t Austen, lets in to the House, so doth the Title of a Psalme to the Vnderstanding thereof. In the Ʋulgar it is thus: A Psalme of David when he did flye from the Face of Absolon his Sonne. The Story is in the Second of Sa∣muel, and is in effect to this purpose. Absolon, wicked Absolon had made against his Father David, a maine Conspiracy. Absolonb saith the Scripture, sent Spies throughout all the Tribes of Israel, saying, As soone as yee heare the sound of the Trumpet, then yee shall say, Absolon reigneth in Hebron. David vpon the newes hereof, fled from Ierusalem, and betooke himselfe vnto the Wilder∣nes, at which time (as it is not vnlikely) he composed this Psalme.

The Psalme is framed vnto God by way of Petition, that in regard his Enemies were so many, as it is in the First Verse; and so maliciously bent against him, as it is in the Second; and yet his Faith in God was very firme, as it is in the Third Verse; Againe in regard the Goodnes of the Lord had bene formerly such vnto him, that he ne∣ver made his Prayer vnto him, but he was heard effectu∣ally, as it is in the Fourth Verse; and therefore still rely∣ed on him with much Security, as it is in the Fift; and Confidence as in the Sixt Verse; his Petition, I say, is to God that he would now also deliuer him, as it is in the Seuenth Verse; especially, for he alone was able to effect it, as it is in the Eight Verse. And thus much of the Analysis.

VErse 1. Lord, how are they increased that trouble mee: many are they that rise against mee.] It was a memorable saying of King Solomon,c When a mans Wayes please the Lord, hee maketh euen his Ene∣mies to bee at peace with him: and it is as true againe on the contrary, that when the Wayes of a man please not the Lord, he maketh euen his Friends to be at En∣mity

with him. What wayes they were that David took, before these Troubles did befall him, is recorded in holy Writ: namely, first the Way of Concupiscence, then the Way of Adultery, next the Way of Dissimulation, afterward the Way of Murther, and how displeasing these Wayes were vnto the Lord, witnesse the Words of Nathan to David. Thoud saith he, hast killed Vriah the Hittite with the Sword, and hast taken his Wife to be thy Wife, and hast slaine him with the Sword of the Children of Ammon. Now therefore the Sword shall neuer depart from thy House, be∣cause thou hast despised me, and hast taken the Wife of Ʋri∣ah the Hittite to be thy Wife. Thus saith the Lord, Behold I will raise vp Euill against thee, out of thine owne House, and I will take thy Wiues before thine Eyes, and giue them vnto thy Neighbour, and he shall lye with thy Wiues in the sight of this Sun. For thou didst it secretly, but I will doe this thing before all Israel, and before the Sun. Hence then that Encrease of those that troubled him: hence those Ma∣ny that rose against him. His complaint here in this place was not of the Philistians, the Idumaeans, the Moabites, and such like, vtter Enemies to the Church of God, and consequently to himselfe, but of his Subiects, his Ser∣vants, his Counsellers of Estate, all in a manner falling from him, and adoring now the Sun rising, for so they tooke Absolon his Sonne to bee. In this his speech then, and in these words, is both Admiration, and Astonishment. Admiration, for that it was strange, that such great Frends a little before, should prooue such Enemies vnto him, and grow in a tryce from one Extreame vnto another: Asto∣nishment, for that they were such as himselfe not long be∣fore, had promoted to the Honours and Dignities they did enjoy. But this is no new thing now-a-dayes, such vn∣gratefull Wretches as these, the World hath such stoar•• of, as there be Moats in the Sun. Nay euen at that tim•• it seemes they were so many, that David himselfe could not number them, onely the Scripture will enforme vs,

(and by that we may guesse the Multitude was exceeding great) in that no lesse thene Twenty Thousand of them were slaine in one Day. Besides the Captaine and Ringlea∣der of them Absolon himselfe, who how he was taken vp betweene the Heauen, and the Earth, Some say, by the Haire, the Scripture saith, by the Head, remaines a Spe∣ctacle for all vndutifull, and vngracious Children to their PARENTS, for euer to behold. It shall not bee a∣misse here to remember that Epitaph, or Epigram, whichf Pezelius hath made vpon him.

Degener immerito rapuisti Sceptra Parenti, O Iuvenis, Patriae Pestis acerba tuae. Digna tuis 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 Parente, I nunc, & Patrijs insidiare Bonis.

THE ENGLISH.

Disloyall Princox, Plague of natiue Soyle, Thou vndeseruedly didst Scepter wring From Fathers hand, and made the same thy Spoyle, When afterwards it did due Ʋengeance bring: The Trees themselues thee punisht, for thy Haire Tangled therewith, they hoyst thee in the Aire. Nor only so, but Ioabs Dart beside Eftsoones bereft thee of thy Lifes strong Fort, Into thy Bowels it did swiftly glide, And made thy Bloud gush forth in ample sort. These were thy Punishments, this was thy Fate, Goe now, and vndermine thy Fathers State.

But to returne againe to my purpose. This is the First

Psalme of many others that haue the Word LORD in the Vocatiue, a Word so oftentimes vsed in all these Psalmes. It is in the Originall, that peculiar Name of GOD, consi∣sting of foure Letters, commonly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereof as many haue spoken much, sog Drusius hath written a whole Treatise, shewing that it is the proper Name of the DIVINE ESSENCE, and that it hath no proper Vowels, and therefore that it is left vnpronounce∣able, to shew the better that the Essence of God is incom∣prehensible. And yet where euer the Iewes found it, they tooke the Vowels either of Adonai, or Elohim, and so pro∣nounced it. It is alwayes in our last Translation transla∣ted LORD, and the Word LORD is alwayes printed in Capitall Letters, but if it be the Word Adonai in the O∣riginall, which signifies Lord to, or Elohim, then is it prin∣ted in smaller Letters. An example hereof we haue Ps. 8.1. O LORD our Lord, how excellent is thy Name in all the Earth! And indeed it was long agoe the Counsail of Antonius Rodolphus Cevallerius in an Epistle to the Bi∣shop of Eli that then was, B. Cox (it should se••me) that where euer that Word of foure Letters was in the Ori∣ginall, the Translation should be in Capitall Letters, ash Drusius witnesseth in his foresaid Book, and our Trans∣lators haue most exactly obserued in our English Word LORD, throughout their whole Translation, not once na∣ming the Word IEHOVAH, for ought I haue obserued, but only Exod. 6.3. & 17.15. And as our English Tran∣slators, so the Septuagint translate it to, asi Zanchius hath obserued. Indeedl Illyricus mislikes it, and saith that the Name DOMINVS, LORD, doth obscure the nature of that other Name, howbrit since the Apostles themselues asm Calvin obserueth, translated it by this Name to, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dominus, Lord, their Example in this ••••se, may bee for vs a sufficient warrant. The Word is a Name of Re∣lation, and doth intimate vnto vs, that there is a mutuall consequence, or a kind of dependance betweene GOD,

and him who stileth him LORD. Whereupon S^t Austen, As he cannot be a Servantn saith he, that hath not a Lord: so cannot he be a Lord, that hath not a Servant. And Tho∣mas Aquinas to this purpose, Deus non fuit Dominus an∣tequam habuit Creaturam sibi subiectam. Though GODo saith Aquinas be before his Creatures: yet forasmuch as in the signification of Lord, it is comprehended that he hath a Servant: and so contrariwise, these two Relations, Lord, and ••ervant, are by nature extant together, therefore GOD was not the Lord, before he had the Creature subiect vnto hi••. He that will see more in this case, I refer him to that Questionp handled by Zanchius, That seeing God is euerlasting, and immutable, and nothing hapneth to him a∣new, whether there be any Names that so agree vnto him by reason of Time, that they could not be his Names from euer∣lasting. In the handling of which Question hee sheweth how S^t Austen discoursed like an Oratour, Aquinas like a Schooleman, vpon one and the self-same Point. But now to the Many here, Many are they that rise against me.]

Many in this Verse, and Many in the next, whereby we may perceiue that it is not alwayes the safest way that Many goe. Whereupon S^t Austen, Esteeme not of their nomberq saith he, I grant they are Many, who is able to nom∣ber them? Few they are that goe the straight way. Bring me hither the Skales, begin to weigh, see what a deale of Chaffe is hoysed vp in one Skale, against a few Barley Cornes in the other. And againe in another place,r The Church was sometimes in Abel alone, and Abel was ouercome by his wic∣ked, and divelish Brother Cain; The Church was sometimes in Enoch alone, and Enoch was translated from the Society of the Wicked: The Church was sometimes in Noahs House alone, and Noah endured all those that perished by the De∣luge; The Church was sometimes in Abraham alone, and we are not ignorant what Wrongs the Wicked did vnto him; So likewise the Church was sometimes in Lot, his Brothers Sonne, and onely in his House, amidst the whole City of So∣dom,

and he bare with the Iniquities of the Sodomites so long, till at length God deliuered him from the midst of them. Thus Nazianzen, speaking of his owne Time, Where are they nows saith he, that vpbraid vs with our Poverty, and boast so much of their owne Wealth? who define a Church by Multitude, and contemne a smal Sheepfold. Lastly, S^t Chry∣sostome, I pray yout faith he, what profit or advantage is it, to be rather a great deal of Chaff, then a few pretious Stones? Multitude consisteth not in the quantity of number, but in the quality, and efficacy of Vertue? Elias was onely one, and the whole World it selfe was not worthy to bee weighed with him. Thus the Fathers, and yetu faith Bellarmine, The fourth Note, or Marke of the Church, is Amplitude, or Multitude, and Variety of Beleeuers.

Verse 2. Many one there be that say of my Soule: there is no helpe for him in his God.] Wee saw in some sort the Many before, but now we see them farre better, in that we not see them onely, but heare them. According as So∣crates to one that stood mute before him, Loquere, vt te videam, Speakex saith he, that I may see thee. Indeed Speech asy said Democritus, is the Shadow of Action: or the Image, and Representation of our Workes, asz So∣lon was wont to say, and Seneca to this purpose,a Such is Mans Speech as is his Life. Non potest alius esse Ingenio, a∣lius Animo color. He maketh instance in no worse Man then Mecaenas himselfe, 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 de∣scribes them by the impiety of their Words. First con∣cerning the Word Soule, Soule in holy Scripture is taken diverse and sundry wayes. It is taken for the whole Man consisting of Body and Soule. So the Prophet Ezechiel,b The Soule that sinneth, it shall dye. It is taken for the Will and Affections, whereof the Soule is the Seat, so is it said in holy Scripture, that the Soule of Ionathan wasc knit with the Soule 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 it selfe could not haue saued him. Witnesse their very Words, There is no helpe for him in his God. What? not for David? what? not in God? what? not in his God? Sathan himselfe durst neuer haue said it, and shall his Miscreants speake that which Sathan dares not? But why no Helpe? why not for David? why not in God? why not in his God? Why? but for they saw forsooth themselues so Many, they saw Davids Friends so few. Davids Army in respect of them, were like two litled Flocks of Kids, they the••••elues filled a whole Countrey. I told you in the Verse before, that we might guesse how great an Army Absolon had, when two and twenty Thousand of them were slaine. An Army consisting of 30000 Foote, and 4000 Horse is sufficient somee say, for the execution of any worthy Enterprize whatsoeuer. Nay the Cardinall of Sion was wont tof say, that an Army of 40000 Swis∣sers, was a Power able to meet in the field with the whole residue, of the World, joyned in one strength. By much likelyhood Absolons Army came not much short of the greater of these two Nombers. What Davids was, the Scripture tels vs not, onely Iosephus enformes vs in theg Greek that it was but 4000, I say in the Greek, for that the English Iosephus so much mistaketh, & readeth 40000. Now being but 4000, & his Enimies so many, & calling to mind our Savioursh Proportion of Ten, to meet with Twenty Thousand how vnequall it is, well may we thinke they had cause to be so confident, and to think but mean∣ly of David, but to thinke as meanely of Davids God to, and that he could not, or would not helpe, it was Blasphe∣my to say he could not, and to say he would not, Incredu∣lity. And was not all this verified in our SAVIOVR vpon the Crosse? It is the Observation of Arnobius, What say they here which the Iewes said not,l He trusted in God, let him deliuer him now if he will haue him. But what sayth David to all this? was he of the same mind? Nay: for it followeth:

lVerse 3. But thou O Lord art my Defender, thou art my Worship, & the Lifter vp of my Head.] Faith,m saith the Apostle S^t Paul, is the Substance of things hoped for, the Evi∣dence of things not seen. Loe here the force of Faith, which whatsoeuer Men, or Divels say to the contrary, is fixed in God aboue, and assureth it selfe of those things which are not as yet seene. He had scarcely retyred himselfe in these his Meditations vnto God, whenas immediatly he began to feele a secret working of the Spirit, and an invisible presence of God aboue. David could not but remember how he had betaken himselfe to his h••••••••s, and how hee did flye from Absolon, and yet hee here acknowledgeth God his Defender; he was not ignorant how full of Infa∣my and Obloquie he was, and yet hee here acknowledg∣eth God to be his Worship; lastly hee lyes prostrate as it were, and groueling on the Ground, and yet he acknow∣ledgeth God to be the Lifter vp of his Head, that is, asn Drusius obserues, to make him goe with a glad and mer∣ry countenance, opposite whereunto is that of God to Cain,o Cur concidit Vulius tuus? why is thy Countenance fallen, that is, why goest thou so sad and heavily? Thus whatsoeuer befell David, he had by Faith a Salue, and Re∣medy for the same. Oh the excellency of Faith? the invin∣cible Strength & Force thereof? These bodily Eyesp saith Chrysostome, that see things visible, cannot possibly doe so much as the Eyes of the Spirit may. For the Eyes of the Spirit are able to see the things that be not seene; and that haue no being at all. And againe in an other place, The Eyes of the Mindq saith he notwithstanding they find Walls, or Moun∣taines, or the Bodies of the Heauens themselues opposed a∣gainst them, yet they for all that, will easily passe them through.

Vers. 4. I did call vpon the Lord with my Voice, and he heard me out of his holy Hill.] We saw in the Verse before the Excellency of Faith, we may see in this Verse the Ex∣cellency of Prayer. David was now at Deaths doore,

chased out of his owne Kingdome, robd and bereft of his Royall Dignitie, forsaken of his Frends and Familiars, his Enemies rayling on him, his own Sonne seeking his Life, and yet he for all this giues himselfe vnto Prayer. That time which others would wholy haue bestowed, or in breathing out Slaughter and Revenge; or in giuing the bridle to the Tongue, in Cursing, and wicked Spea∣king, and Rayling on their Enemies, hee spends in his Soliloquies vnto God, and in his Meditatio••s vnto him, accordingly as he saith in another of hisr Psalmes, For the Loue that I had vnto them, loe they take now my contrary part, but I giue my selfe vnto Prayer.

But it is here said hee did call vpon the Lord with his Voice, intimating that his Prayer, was not Mentall, but Ʋocall, and so indeed oftentimes ought Prayer to bee. The••e is,s saith Peter Martyr, no need at all of Ʋoice, when we make our private Prayers vnto God, in regard that God heareth, and beholdeth our Hearts, and Minds. And yet sometimes, saith he, it may be vsed to very good purpose, be∣cause it may fall out that we may languish in our Prayers, & our Minds may be wearied, which the Ʋoice againe will re∣fresh, and giue thereunto a new Vigour. It followeth, And he heard me out of his Holy Hill.]

The Hill here meant was Mount Sion, wherevpon was placed at that time the Arke of the Lord. The Story ist recorded in the Second of Samuel, where we shall read, that whenas David flew from Absolon, the Levites went with him, and Abiathar the Priest, and carried the Arke with them. Howbeit David in many respects would none of all this, and therefore caused them to returne againe to the City of Ierusalem where Sion was. This that here then he saith in these words, is to this effect; that howsoever by distance of Place hee was depriued of the sight of the Arke, yet was that no cause at al, but that th•• Lord might giue him the hearing, he beingu Nigh to al such as call vpon him faithfully. Why Holy Hill, seex before.

Verse. 5. I laid me downe and slept, and rose vp againe, for the Lord sustained me.] Philip King of Macedon ha∣uing slept a sound sleepe, and waking at the last, and see∣ing Antipater by him, No marvell,y quoth he, I slept so soundly, seeing Antipater was by, and watched. It had not like to haue fallen out with King Saul so well,z when he on a time fell asleepe, howsoever Abner was neere him that loued him as well as ever Antipater did King Ph lip. But no such Keeper indeed as the Lord God of Hoasts, not Abner, not Antipater. Hada Sisera, andb Holofernes, so beene kept, they had not miscarryed as they did. Not a Night goes over our heads, but it may be our owne case, such a Death, or such like. But as our Enemie ever watch∣eth to play Iael, or Iudith with vs, so he that keepeth Isra∣el, he that keepeth vs,c will neither slumber, nor sleepe. It is strange how the Lord of Heauen hath kept Many of his Servants whenas they were in a dead sleepe, and none by to watch them, but onely the Murtherers themselues. I haue read of One in Queene Maries time (whom since I had good cause to knowe, as being betweene vs both (to speake in S. Ieroms words) Nomina Pietatis, Officiorum Ʋocabala,d Vincula Naturae, secunda post Deum Foedera∣tio, that being on a time in bed in an Inne, and One that had beene his Servant lying neere vnto him, & comming at Midnight to haue murthered him, the Master was drea∣ming at that instant, that the Bed whereon he lay was all on Fire, whereat starting vp, and crying to God for help, the Murtherer was so affrighted, that he desisted from his purpose, craued pardon for the attempt, and presently re∣vealed to him who they were that set him on worke. But concluding this point with that of Moses,e The Lord is my Strength, and Song, and he is become my Salvation: he is my God and I will prepare him an Habitation, my FATHERS God, and I will exalt him, I returne vnto my purpose.

The Prophet could not better make knowne vnto vs the tranquillitie of his minde amidst the many dangers

he was in, then by these effects hee here tells vs, of Lying downe, and Sleeping, and Rising vp againe. For as when the minde of Man is much troubled by reason of any imminent danger, or hee goes not to Bed at all, or if he goes, he sleepes not soundly: so if so be nothing trou∣ble him, then doth he freely take his rest, and much refre∣shed by that rest, hee riseth againe with much alacritie. When thou liest downe,f saith Solomon, thou shalt not be a∣fraid: yea thou shalt lye downe, and thy sleepe shall be sweet. This sweetnesse of Sleep, as it is not the meanest of those Blessings that God bestoweth on vs, and many would giue much for the purchasing thereof, so theg Poet de∣scribes it accordingly,

Somne quies rerum, placidissime Somne Deorum, Pax animi, quem Cura fugit, qui corpora duris Fessa ministerijs mulces, reparas{que} Labori,

and so forth. But the Prophet here, not only slept, but rose againe, which Sleeping of his, and Rising againe hee ascribeth to the Lord. And indeed as S. Austenh speaketh Nonne multi sani dormicrunt & obduruerunt? Haue not many gone to Bed safe and sound, and beene found stark dead by the Morning? What need wee Examples of old, as thei First Borne of the Egyptians, Saraesl Seaven Husbands, the wholem Camp of the Assyrians being an Hundred, Fourescore, and Fiue Thousand, I suppose no Man liuing but may call to mind some one Acquaintance or other, that hath miscarried in this kinde. Now for it may be any mans case, which hath beene the case of so many, hence is it that our Mother the CHVRCH teach∣eth all and every of her Children to pray against suddaine Death, importing therein, as that Worthyn Devine ob∣serueth a twofold Desire. First, that Death when it com∣meth may giue vs some convenient respite: or Secondly, if that be denied vs of God, yet we may haue wisdome to provide alwaies before hand, that those Evills overtake vs not, which Death vnexpected doth vse to bring vpon

carelesse Men, and that although it be suddaine in it selfe, neverthelesse in regard of our prepared minds it may not be suddaine. And here I cannot but remember that thrice worthieo Doctor in his Faculty, & as worthy a Gouernour in the Vniversity, the Right Worshipfull M^r D^r Blencon forty yeares Provost of Oriel Colledge, who died thus suddainely (vntimely to many) most vntimely to my self) and yet to whom in regard of his prepared minde appea∣ring by his last Will and Testament, Death no doubt was not suddaine. Hee had the first two Letters of both his Names who some 300 yeares before, was the First Pro∣vost of that House, and a most principall Benefactor, inso∣much that vpon the Death of the Laetter, these Verses were made on Both.

A. B. Praepositus primus, sed & Vltimus A. B. Auspicium Tecto magnum EDOVARDE tuo. Ambos quod viait disiunctos Nestoris Aetas, Aedificatores nunc habet vna Domus. Vna Domus Terris habet illos, vnica Coelis, Copula ter faelix COELO, eadem{que} SOLO.

THE ENGLISH.

That A. B. stood for Provost First, and for the Last likewise, pEDWARD: it shewed vnto thy House, what Fortune should arise. Those Two whom space of Hundred yeares, thrice told, did so much seuer, One House holds Both, Both Builders are, and Both she holds together. One House in Earth in Heauen one House, neither holds one alone, Thrice happy Couple whom both HEAVEN and EARTH thus ioine in one.

But to returne to my purpose.

Having thus farre spoken of this Fift Verse, I might seeme to haue done with it, and not to need to goe any farther, but that there are of the Fathers that seeme to see more therein, then as yet we haue seene. Arnobius, and S. Austen, they see in these words our Saviours Passion, & his Resurrection both. Our Sauiour,q saith S. Austen, tooke his rest with the Sleepe of his Passion, that his Spowse the Church might then be framed, and fashioned to him, which Sleepe of his he thus singeth in the ditty of the Prophet, I laid me downe and slept, and rose vp againe, for the Lord sustained me. Nay vpon this very ground S. Austenr saith it more appertaineth to the Person of Christ, then it did to the Person of Dauid. Iesus,s saith Arnobius, cried with his voice vnto God, and he was heard, insomuch that hee e∣steemed of Death as of a Sleepe. From whence arising, he fea∣red no more but now vpon Corruptible putting on Incorrup∣tible, and vpon Mortall, Immortality he feares not Thou∣sands of People that set themselues round about him. And foundeed it here followeth.

Verse. 6. I will not bee afraid for Tenne Thousands of Peo••••e, that haue set themselues against me round about.] An excellent Fruit of an excellent Faith: Boldnesse and vndaunted Courage against all Opposition whatsoever. Such a Courage had Elisha, who when his Servant saw such a mighty Hoast compassing the City where his Ma∣ster was, and therevpon fell a crying: Feare not,t saith Eli∣sha, for they that be with vs are moe then they that bee with them Ezechiah vpon the like words, concerning the King of Assyria, yeelds his reason, With him is an Arme of Flesh,u saith he, but with vs is the Lord our God to helpe vs and to fight our Battails. So the Apostlex S. Paul, What shal we then say to these things? If God be for vs who can be against vs? And again a litle after,y Who shal separat vs from the loue of Christ? shal Tribulation, or Distres, or Persecution, or Famin, or Nakednes, or Perill, or Sword? Nay in all those things

we are more then Conquerers, through him that loued vs. As if all those had beene but Fleabytings. But then in a strain beyond all admiration; I, saith he, am perswaded, that ne∣ther Death, nor Life, nor Angels, nor Principalities, nor Powers, nor Things present, nor Things to come, nor Height, nor Depth, nor any other Creature shall bee able to separate vs from the loue of God, which is in Christ Iesus our Lord. Which yet notwithstanding is not so to bee vnderstood, as if the Godly Man were thus continually couragious in this sort: Pray for me,z saith Father Latimer, in his Con∣ference with Ridly, for I am sometime so fearefull that I would creepe into a Mouse-hole, sometimes God doth visit me againe with his Comfort. So he commeth and goeth, to teach me to feele and to knowe mine Infirmitie, to the intent to giue Thanks to him that is worthy, least I should rob him of his due as many doe, and almost all the World. Thus was it with our Prophet himselfe, who as couragiously as hee speaketh here, is elsewhere in his Booke of Psalmes in Fa∣ther Latimers Tune and Taking. As,a Why art thou so full of heavinesse O my soule, & why art thou so disquieted with∣in me? And againe,b Why art thou so vexed O my soule, and why art thou so disquieted within mee? And againe thec third time, Why art thou so heavy O my soule: and why art thou so disquieted within me? Like our Saviour in the Gar∣den,d O my Father if it be possible, let this Cup passe from me, neverthelesse, not as I will but as thou wilt; And againe,e O my Father, if this Cup may not passe away from mee, ex∣cept I drinke it, thy will be done: and hee prayed thef third time, saying rhe same words. But to returne vnto my pur∣pose.

Our Prophet here thus couragious what is it that hee doth? Doth he now set downe and rest him, and makes no more adoe? Nay but he prayes to be holpen notwith∣standing, he giue not over Prayer, and therefore saith as here it followeth,

Verse. 7. Vp Lord and helpe me, O my God, for thou

smytest all mine Enemies vpon the Cheeke-bone, Thou hast broken the Teeth of the Ʋngodly.] First in that the Prophet here, so particularly speakes of God, in calling him his God, and saying O my God, it is partly the Fruit of Faith and Loue, partly in answere to his Adversaries. First con∣cerning that Fruit. God,g saith S. Austen, is the God of all, and yet I wot not how, a Man shall hardly dare to say MY GOD, vnlesse it be such an one as beleeueth in him, and also loueth him, such as one saith [MY GOD] Thou, whose thou thy selfe art, hast made him thine. This it is that hee doth loue. Thou in the sweetnesse of thy affection, and vpon the confidence of thy Loue saist, DEVS MEVS, MY GOD, Thou saist it securely, thou saist it truely, because he is thine indeed, and yet thou hast not made him that he is not others too. For thou vsest not to say (in particular sort) MY GOD, as thou vsest to say, My Horse. The Horse that is thine, is no other mans besides, God is not only thine, but his besides that saith as thou dost, DEVS MEVS, MY GOD. So S. Chrysostome, It is the manner of the Pro∣phets,h saith he, to say, MY GOD, notwithstanding hee is the God of all the World. But this is the speciall and sin∣gular office of Loue of things common to make them proper. So S. Bernard, who speaking of the Prophets appropria∣ting of God vnto himselfe in another of his Psalmes, Here the Prophet,i saith he, saith MY GOD, but why not, OVR GOD? Because as touching Creation, Redempti∣on, & 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 himselfe. For he is so ready to raise vp every one that falleth, and to recall him againe, that flyeth from him, that it seemes hee leaues all other, and addicts himselfe to one alone. To this purpose S. Austen, O Gracious Omnipotent,l saith he, who so curest e∣very of vs, as if thou only curedst him, and curest all in gene∣rall, as if all were but one in particular.

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as I said, in answere to his Adversaries. His Adversaries had said before, There is no helpe for him in his God: where∣vpon the Prophet in this place, Ʋp Lord, and helpe me O my God. As if so be he had said, it toucheth now thine own Honour. Thy owne Might, and Maiestie, and Power is now calld in question. They seeme to acknowledge thee a God, for they say thou art My God: but Power they ac∣knowledge none in thee, none at all, for they say there is no Help in thee, Ʋp therefore, and Helpe me, O my God. But now concerning the Words, Vp Lord.

First, what the Prophets meaning may here be, by say∣ing Vp Lord, we may gather by another place. For in anm other of his Psalmes, speaking in these words, Vp Lord, why sleepest thou awake and be not absent from vs for ever: he may be thought to intimate that the Lord by reason of differring his Helpe, had beene as it were asleepe. And yet himselfe knewe full well, and profest it accordingly, that He that keepeth Israel (and who are the true Israel,n but theo Godly) shall neither Slumber nor Sleepe.

Secondly, whereas he saith, Vp Lord, it is to be obser∣ved, that he goeth not to Saints for helpe, but directly to the LORD, a point of Divinity which the Church of Rome will in no wise learne. No doubt Abraham, Isaac, Iacob, and Moses, were for Saints asmuch accounted of by our Prophet, as euer Peter, and Iames, and Iohn, and the Blessed VIRGIN in the estimation of Chri∣stians could haue beene, yet goes our Prophet to none of them all, but directly vnto God. I will lift vp mine Eyes to the Hillsp saith he, from whence commeth my helpe. Mine helpe commeth euen from the Lord, which hath made Hea∣uen and Earth. And againe,q Whom haue I in Heaven but thee: and there is none vpon Earth that I desire in compari∣son of thee. If the holy Angels and Saints in Heaven were at all to bee implored,r why did not David in all his Psalmes implore their helpe? The Apostle S^t Paul stood in need of other mens Prayers, and therefore craueth the

helpe of thes Romans, and hopeth by the helpe of thet Co∣rinthians Prayers, to bee delivered from great dangers: but did he euer desire the helpe of the Saints that were dead, as more charitable and desirous of Gods Honour, and our spirituall Good more forward to pray for vs, and more gracious in Gods sight to obtaine our Requests? No, he knew no such Prayers, who no doubt had hee known them, would haue imparted them to the Church, no man sooner. I could in this case produceu S^t Austen,x Origen,y Theodoret, andz Tertullian, but I had rather send you vntoa Him, who produceth them at large, and discourseth so learnedly of them in his Answere to D. Bi∣shops Epistle to the King.

But how comes it to passe, that hauing said in the Fourth Verse before, I did call vpon the Lord with my voice, and he heard me out of his holy Hill; And againe in the Fift Verse, The Lord sustained me; And againe in the Sixt Verse, I will not be afraid for tenne Thousands of Peo∣ple that haue set themselues against me round about: how comes it to passe, I say, that here in this place he seemes to be somewhat d••ffident, Ʋp Lord, and helpe me, as if now, very now, he were afraid to loose his Life. The Answere is, that the Security which the Godly haue amidst their Troubles, and a Contempt in some respects of the Life they here enjoy, and the Petitions in this kind of sauing the same Life, if it stand with Gods Pleasure, may well accord and agree together. For although they are farre in loue with the Life that is to come, insomuch that they may say asb Laelius in Tully, Quid moror in terris? why stay I longer on the Earth? or with the Apo∣stle S^t Paul rather,c I haue a desire to depart, and to be with Christ: yet cast they not off all care concerning this Life. They know that this Life present is a singular Gift of God, and that it is against all good Military Disci∣pline, to leaue theird Station, before their Generall dis∣charge them. In which case Paul himselfe who contem∣ned

his Life no man more, would be beholding to ae Bas∣kes to saue it: and David to saue his Life, would be be∣holding vntof Madnes, at leastwise to a dissembling and counterfaiting thereof. El••sta badeg shut the Doore when a Messenger came from the King to take away his Life: who before, when Horses, and Charets, and a great Hoast compassed the Place where he was, and purposed to take him, Feare noth saith he to his Servant who was much affrighted therewith, for they that bee with vs, are more then they that be with them.

But why cryes the Prophet here for Helpe vnto the Lord? He yeelds the Reason here himselfe, For thou smi∣test all mine Enemies vpon the Cheeke-bone, thou hast broken the Teeth of the Vngodly; where First let vs see what it is, To smite vpon the Cheeke-Bone: Secondly, To breake the Teeth: Thirdly, the dependance that these Words haue with them that went before.

Percuters Maxillum figura quasi Proverbiali significat Paenam cum Ignominiâ, & Dedocore coniunctam. To smite vpon the Cheeke-Bonei saith Drusius, signifies in a Pro∣verbial kind of speech, a Punishment joyn'd with Discre∣dit, Reproach, and Infamy. But of that more hereafter.

Concerning Breaking of the Teeth, it is that which ag∣gravates the manner, and magnitude of their Punish∣ment. For as the Cheeke-Bone may be smitten, and the Teeth, safe ynough, like as Micaiah wasl smitten by Ze∣dekiah the false Prophet: so if with the Blow, the Teeth be strucke out, besides the violence, it is the disfiguring of a Man. Teethm saith Pliny, serue not onely to grind our meat for our daily food and nourishment, but ne••••ssary also they be for the framing of our Speech. The Fore-teeth saith he, stand in good steed to rule and moderate the Voyce by a certaine concent and tuneable accord, answering as it were to the stroke of the Toung; and according to that rowe and ranke of theirs wherein they are set, as they are broader, or narrower, greater, or smaller, they yeeld a distinction and variety in

their words, cutting, and hewing them thicke, and short, fra∣ming them pleasant, plaine, and ready, drawing them out at length, or smuddering, and drowning them in the end: but when they be once falne out of the Head, Man is bereaved of all meanes of good vtterance, and explanation of his Words. The like to these Phrases here of Smiting the Cheek-bone, and Breaking the Teeth, the Prophet hath in an other Psalme, where he prayeth it may bee done to some other of his Enemies.n Breake their Teeth, O God, in their Mouthes, saith hee, smite the Iaw-bones of the Lyons, O Lord. And Iob to this purpose,o I brake the Iawes of the Wicked, and pluckt the Spoile out of his Teeth.

Lastly, concerning the dependance of these Words with the former, they doe notp saith S. Austen, so depend, as if the Lord therefore saued him, in that he smote his Enemies on the Cheek-bone, but the Prophet being saued before, his Enemies were smitten long after. And indeed it oftentimes comes to passe that many of Gods Servants, being delivered from their Enemies, they see or euer the time growes long, how those their Enemies by vntimely comming to their End, are smitten (as it were) on the Cheek-bone, and their Teeth burst asunder, disinabled euer after to bite againe. There is to this purpose a memorable Story in the Ecclesiasticall History. Narcissus,q a Bishop of Ierusalem, was accused of a certaine Crime by three false Witnesses that had taken their Oathes against him. The One wished that he might perish by FIRE, if hee swore not true; The Other, that if he swore not true, his BODY might pine away; The Third, that he might loose his EYES if so be he swore not true to. It was not long after, but all Three sped accordingly. The First by reason of a litle Sparke of Fire that fell amisse, had his whole House set on fire, himselfe, and Family burnt. The Second had an incu∣rable Disease, whereby he pined and wasted away. The Third to see both these Examples before his Eyes, wept so abundantly, as that he lost both his Eyes. And this may

be a Smiting of the Cheek-bone here meant, and a Breaking of the Teeth, namely when such publique and notorious Calamities as these, doe light vpon our Adversaries that haue been malitiously bent against vs. One perhaps stands in the Pillory, either for thine, or some others cause; an O∣ther is sent vnto the Iayle; a Third holds vp his Hand at Barre, and is prosequuted so farre, as that he takes his fare∣well of the World in some conspicuous, and eminent Place, suppose Tyburne, or elsewhere. For likely it is, that when the Lord hath scourged thee sufficiently by thine Enemies, he will as Parents doe, Proijcere Sarmentum in Ignem, cast the Rod into the Fire, asr speakes S. Austen. Thus Achitophel might be said to haue beene smitten on the Cheeke-bone, when he haltred himselfe as he did, and Absolon to haue his Teeth broken, when slaughtered as he was by Ioab, he verified the old Saying, Mortui non mordent, Absolon now could bite no more.

Or if our Enemies still liue, and make no such publique ends for Reasons best knowen to Gods al-knowing Wis∣dome: yet may they bee smitten on the Cheek-bone, and their Teeth broken an other way, as Davids Enemies here might bee, and so might David meane too. That is, God might so represse, and hamper them in such sort, as that they should haue no power at all to hurt, though their Minds perhaps should be as malevolent as euer. Be∣nè quod Malitia non habet tantas vires, quantos conatus. Perierat Innocentia si semper Nequitiae iuncta esset Poten∣tia, & totum, quicquid cupit, Calumnia praevaleret. It is wels saith S. Ierom, that Malice is not so powerfull as wrathfull, and Innocency were vndone, if Wickednesse should still haue power to doe what she list, and Detra∣ction should prevaile as farre as she desired, And this is the more likely to be the meaning here in this place, for that the Prophet elswhere explicating vnto vs what hee mea∣neth by Teeth, I lyet saith he, among the Children of Men, whose teeth are Speares, and Arrowes, and their Toung a

sharpe Sword. And againe in an otheru Place, Which haue whet their Toung like a Sword, and shoot out their Arrowes, euen bitter Words. So that Railing, and Reviling, being sometimes meant by Teeth, thex curbing of their Toungs, and putting them to silence, that they dare not be so la∣vish as formerly they were, euen this is a Smiting on the Cheeke bone, and Breaking the Teeth of the Vngodly.

Verse 8. Salvation belongeth vnto the Lord, and thy Blessing is vpon the People.] By SALVATION in this place outward Safety and Deliverance from outward Dangers and Enemies is meant. And this belongs so pe∣culiarly to God aboue, that the Man is eursed,y saith Ie∣remy, that trusteth in Man, and maketh Flesh his arme. And againe,z Behold we come vnto thee, for thou art the Lord our God. Truly in vaine is Salvation hoped for from the Hills, and from the multitude of Mountaines: truly in the Lord our God is the Salvation of Israel. Agreeable where∣vnto is that of our Prophet in an other Psalme,a Thou Lord shalt saue both Man and Beast. It seemes the Prophet Ionas borrowed this Speech, Saluation belongeth vnto the Lord, of this our Prophet, when in the last words of his Prayer he said,b SALVATION IS OF THE LORD: as it is in the last Passage of this Psalme. Much may bee said hereof, but I will content my selfe with that which I finde so ready to my hand, in a worthy Pre∣late of our Church, concerning this Scripture. Sal∣vation is the Lords,c saith hee, is the Summe of the whole Discourse of Ionas his Prophecie, the Morall of the History. It is the Argument of the whole Prophecie, and might haue concluded euery Chapter therein. The Marriners might haue w••itten vpon their Shippe insteed of Castor and Pollux, o•• the like Device, Salvation is the Lords. The Ninivites in the next Chapter, might haue written it on their Gates: and whole Mankind, whose Cause is pityed and pleaded by God against the hardnesse of Ionas his heart, might in the last Chapter haue written it in the

Palmes of their hands. It is the Argument of both the Te∣staments, the Staffe and Supportation of Heauen & Earth. They would both sinke, and all their ioynts be severed, if the Salvation of the Lord were not. The Birds in the Aire sing no other Noat, ths Beasts of the Field giue no other voyce, then Salus Iehovae, Salvation is the Lords. The Walls and Fortresses to our Countrey Gates, to our Cities and Townes, Barres to our Houses, a surer Couer to our Heads then an Helmet of Steele, a better Receit to our Bodies then the Con∣fection of Apothecaries, a better Receit to our Soules then the Pardons of Rome, is Salus Iehovae, The Salvation of the Lord. The Salvation of the Lord blesseth, preserueth, vp∣holdeth all that we haue, our Basket, and our Stoare, the Oile in our Cruises, our Presses, the Sheepe in our Felde, our Stals, the Children of the Womb, at our Tables, the Corne in our Fields, our Flores, our Garners. It is not the Vertue of the Stars, nor Nature of the things themselues, that giueth being and continuance to any of these Blessings. The World is my Theater at this time, and I neither thinke, nor can feigne to my selfe any thing that hath not dependance vpon this accla∣mation, Salvation is the Lords. Thus much that worthie Prelate, and a great deale more to this purpose, but I haste to an end, and therefore come vnto the last Words, And thy Blessing is vpon the People.]

Blessing? what Blessing? People? what People? What? Blessing vpon the People, that thus revolted from him? the People, that as Pompeyd spake, adored the Sunne-rising, 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 ANNOIN∣TED? Gods Blessing on such a People? Marry blesse them with an Halter would some haue said, and bene as chari∣table as one Browne a Papist was (Papists forsooth are v••¦ry charitable) who when one William Hunter was to bee burned, for Religion, and desired the Peoples Prayers,e professed he would pray for him no more, then he would pray for a Dog. Henry the Third, King of France, Prede∣cessor

to the last HENRY, both in his Kingdome, and in his Death, shewed himselfe of an other Spirit then this our Prophet was of, vpon 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 bit∣ternesse of his Soule, I giue thee my Cursef said he, disloyall, and vngracious City; a City which I haue alwayes honou∣red with my continuall abode; a City which I haue more en∣riched then any of my Predecessors, I will neuer enter within the compasse of thy Wals, but by the ruine of a great and me∣morable breach. King David here flew as hee did, but with Wings more like a DOVE. Hee knew there were Many amongst the People that were deceiued by the rest,g Semper aliquos esse sanabiles, etiamsi totum Populi Corpus videtur desperatum, that though the whole Body of the Pe••ple, as Calvin speakes, were desperately sicke, yet that some of them were curable; that there were Degrees of Offences, and that they did not all deserue alike; that the Ring-leaders, indeed, were to bee punished, the rest to be pityed, and lamented. At an other time, and vpon an other occasion, Loeh saith he, I haue sinned, and I haue done wickedly: but these Sheepe, what haue they done? Let thy Hand I pray thee, be against me, and against my Fa∣thers House. And thus was David towards his People here, his disloyall, and vngracious People, euen as if in this he had bene a Type of our Saviour, who persecuted as he was, and reviled on the Crosse, Fatheri saith he, forgiue them, for they know not what they doe. The Prophet speakes not here, as Zacharias did, who yet was a Prophet to,l The Lord looke vpon it, and require it: or as Ioshua did in en∣countring his Enemies,m Sun stand thou still vpon Gibeon, ••nd thou Moone in the Valley of Aialon, vntill I be aven∣ged of mine Enemies: or as Sampson in the Book of Iudges, a Type of our Saviour to,n 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 Lord, lay not this sinne to their charge. And hence it is that Tremelius renders it, not as it is here in this place, Thy Blessing is vpon the People: butp Super Populum tuum fit Benedictio tua: Let thy Blessing be vpon the People. As if so be he had said, God prosper them, and all their Af∣faires, that (sauing this Quarrell) all may haue good suc∣cesse, and turne to their Good. Oh how truely might Da∣vid haue here said, which he did in an other Psalme,q For the loue that I had vnto them, loe they take now my contra∣ry part, but I giue my selfe vnto Prayer.

Notes

• a

  Aug. de Verb. Apost. Ser. 20.
• b

  2. Sam. 15.10.
• c

  Prov. 16.7.
• d

  2 Sam. 12.9.
• e

  2 Sam. 18.7.
• f

  Strigelii Loc. Theolog. ae Chri∣stoph. Pezel. edit. Part. 3. p. 385.
• g

  I. Drusii Te∣tragram. c. 14.
• Characteri∣bus mainsculis.
• h

  I. Drus. ib. c 18.
• i

  Zanch. de Nat. Dei, seu de divin. At∣trib. l. 1. c. 17.
• l

  Illyr. Clau. Script. Tract. de Rat. cognosc. sac. Lit. p. 45. & De Nomine Jeho∣va p. 622.
• m

  Calv. Instit. ••. ••. c. 13. §. 20.
• n

  Aug. de Trin. l. 5. c. 16.
• o

  Aquin. Sum. Part. 1. Qu 13. Art. 7. Ad Sex∣tum.
• p

  Zanch. de Nat. Dei. l. 1. c. 10.
• q

  Aug. in Ps. 39.
• r

  Aug. in Ps. 128
• s

  Greg. Naz. ad Arian. & de se∣ips. Orat. 24.
• t

  Chrys. ad Pop. Antioch. Hom. 40.
• u

  Bell. de Ec∣cles. Milit. l. 4. c. 7.
• x

  Eras. Apopth.
• y

  Plut. de Lib. educand. Laert. in Democrit.
• z

  Laert. in So∣lon.
• a

  Senec. Epist. l. 20. ep. 115.
• b

  Ezech. 18.20
• c

  1. Sam. 18.1.
• d

  1 Kings 20.27.
• e

  Gener. Hist. of Spaine, transl. by M^r Grimst. l. 28. p. 1057.
• f

  Guicciard. Hist. l. 12.
• g

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ioseph. Antiq. l. 7. c. 9.
• h

  Luc. 14.31.
• l

  Mat. 27.43.
• l

  Arnob. in hunc Ps.
• m

  Heb. 11.1.
• n

  Drus. Obser∣vat. l. 3. c. 5.
• o

  Gen. 4.6.
• p

  Chrys. in Gen. Hom. 10.
• q

  Chrys. de Verb. Esaiae Vid. Dom. Hom. 3.
• r

  Ps. 109.3.
• s

  P. Martyr. in 1. Sam. 1.12.
• t

  2. Sam. 15.25.
• u

  Ps. 145.18.
• x

  Exposit. in Ps. 2.6. p 41.
• y

  Plutarch. A∣popth.
• z

  1. Sam. 26.15
• a

  Iudg. 4.21.
• b

  Iudyth. 13.8.
• c

  Ps. 121.4.
• d

  Hieron. de Vi∣tand. suspect. C••ntubern.
• e

  Exod. 15.2.
• f

  Prov, 3.24.
• g

  Ovid. Met. l. 11.
• h

  Aug. Hom. 28 Vid. Greg. in E∣vang. Hom. 1.
• i

  Exod. 12.30.
• l

  Tob. 6.13.
• m

  2. King. 19.35.
• n

  M. Hooker Eccles. Pol. l. 5, §. 46.
• o

  He died Ian. 25. 1617. ac∣cording to the Churches Computati∣on, otherwise 1618, and gaue aboue a 1000 Pound to∣wards the new Building of the Forefront of the Colledge.
• p

  K. Edw. the Second, Foun∣der of ORIEL Colledge. Adam Brown, Almoner to the King. the first Provost there∣of.
• q

  Aug. de Gen. cont. Manich. l. 2. c. 24.
• r

  Aug. in hunc Ps.
• s

  Arnob. in hunc Ps.
• t

  2. King. 6.16.
• u

  2. Chron. 32.7.
• x

  Rom. 8.31.
• y

  V. 35.
• z

  Act. and Mon. edit. 4. p. 1724. col. 1.
• a

  Ps. 42.6.
• b

  V. 14.
• c

  Ps. 43.5.
• d

  Mat. 26.39.
• e

  V. 42.
• f

  V. 44.
• g

  Aug. de Ocib. c. 16.
• h

  Chrys. in Gen. Hom. 34.
• i

  Bern. in Ps. Qui habitat. Ser. 2.
• l

  Aug. C••••f••ss. l. 3. c. 11.
• m

  Ps. 44.23.
• n

  Ps. 121.4.
• o

  Gal. 6.16.
• p

  Psal. 121.1.
• q

  Psal. 73.24.
• r

  Vid D: Abbots True Ancient Rom. Cath. Part. 1. p. 356.
• s

  Rom. 15.30.
• t

  2. Cor. 1.11.
• u

  Aug. in Ps. 64 & cont. Epist. Parmen. l. 2. c. 8.
• x

  Orig. cont. Cels. l. 8.
• y

  Theodoret. in Coloss. c. 2.
• z

  Tertul. de Trin.
• a

  Vid. D. Abbots Answere to D. Bishops Epi∣stle to the King. §. 9.
• b

  Tul. Som. Scip.
• c

  Philip. 1.23.
• d

  Retinendus Animus in custo∣dia Corporis, nec iniussis eius, a∣quo ille est nobis datus, ex homi∣num vita mi∣grandum est, ne munus huma∣num assignatum ae Deo defugisse videamini. Tul. Som. Scip.
• e

  2. Cor. 11.33.
• f

  1. Sam. 21.13.
• g

  2. Kings 6.32.
• h

  Verse 16.
• i

  I. Drus. Obser∣vat. l. 3. c. 5.
• l

  1. Kings 22.24.
• m

  Plin. Nat. Hist. l. 7. c. 16.
• n

  Ps. 58.6.
• o

  Iob. 29.17.
• p

  Aug. in hunc Ps.
• q

  Euseb. Hist. Eccles. l. 6. c. 8.
• r

  Aug. in Psal. 73.
• s

  Hieron. Apol. advers. Ruff.
• t

  Ps. 57.5.
• u

  Ps. 64.3.
• x

  Linguam ita ligatam hab ere, vt mutire non audeant. Plutar. ex Pind. De cap ex Host. Vtil.
• y

  Ier. 17.5.
• z

  Ier 3.22.
• a

  Ps. 36.7.
• b

  Ion. 2.9.
• c

  My Lord of London vpon Jonas, Lect. 29.
• d

  Plutarch. Apopth. Occidentē ab es deseri, Orientem spectari. Tacit. Annal. l. 6.
• e

  Acts and Mon. edit. 4. p. 1538. col. 2.
• f

  Iohn de Se∣res his Hist. of France, transl. by M^r Grimst. in Hen. 3. p. 851.
• g

  Calvin. in E∣zech. c. 3.
• h

  2 Sam. 24.17.
• i

  Luc. 23.34.
• l

  2 Chr. 24.22
• m

  Iosh. 10.12.
• n

  Iudg. 16.28.
• o

  Act. 7.60.
• p

  Tremel. in hunc loc.
• q

  Ps. 109.3.