Octob. 3. 1639. Imprimatur Cantabrigiae per Rogerum Daniel Ra. Brownrigg Procan Samuel Ward Tho. Bainbrigg Jo. Cosin The Mind of the Frontispice How firmely hangs this Earths rich cabinet Twix't fleeting Air on floting waters set By this one argument fond Atheist see The Earth thou tread'st on shew's a Deitie On such a liquid basis could it stand If not supported by a Pow'rfull hand But what 's the Earth or Sea or Heav'n to mee Without Thee Three-in-One and one-in-Three Nec caelum sine Tâ—terra noâ— unda placet THE DIVINE COSMOGRAPHER by 〈…〉 Quum te pendenti reputaâ—… insiâ—tere terrae nonne vel hinc clarâ— conspiciâ—… 〈◊〉 â—â—um Printed for Andrew Crooke 1640. Wâ—… sulpâ—it To my much honoured friend WILLIAM HODGSON Esquire on his elegant and learned descant on the Eighth Psalme WHen I peruse with a delighted eye Thy learned descant on a text so high The choice of such a subject first I praise And then thy skill and Genius that could raise A style in prose so high as to expresse This holy Panegyrick and no lesse The Use to view through this varietie Of creatures the Creatours majestie And must condemn those vain Cosmographers Who whilest they strive to search and to rehearse All creatures frame and beauty while they toyl To find the various nature of each soil The Oceans depth through whose vast bosome move 〈◊〉 many wonders nay to skies above And higher spheres their contemplations raise They loose the pith of all the Makers praise Thomas May {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} HOdsonus ille Lector ut vides novâ Illustrat arte flammei poli plagas MundÃque tractus ceu Syracosius Senex Ingentis olim Iuserat coeli vias Suúmque magno reddidit mundum Jovi Humana Divi dum stupent ars quid queat Sic sic aperti tramitem aeris secans Stagnantis olim transiit terrae vias Columba justi missa de manu Senis Miro volatu remigans liquidum aethera Qualisve docti quae Tarentini manu Efficta veras arte lusit alites Hodsonus ille Lector ut spatio brevi Se continere non queat ampliùs vides En ille mensor aeris liquidi poli Percurrit orbem tranat quod aethera Pinnisque quicquid turbidum findit mare Accessus illi haud invius Diespiter Quà promit orbi syderis radios novi Vesperéque sero condit ubi lumen suum Ali isque tentat coeli inaccessas domus Humero efficaci sic priùs coelumtulit Laturum erat quod se vice Atlantis pueâ— Tonantis olim pondere haud pressus gravâ— Linguâque doctâ sic Hodsonus potens Stylóque docto jam viam adfectat polo Terrásque notas linquit coelum petit Radiavit ipse quod priùs lumine suo Scrib V. Optimo amiâ— Guilielmus Burtonus Kingstoniae ad Thamesin apud Regnâ— To my worthy learned frienâ—W H. Esquire upon his divine meditation and elegant explanation of the Eighth Psalme MOngst all the reverend rites the Church dains None melts the mind so much so mildly reignâ— O're mans affections warming our desire And ycie frozen zeal with heavenly fire As th' Hebrew Siren's musick Jordans swan Gods darling David that Prophetick man Whose manna-dewing layes with charming strains And anthemes chanted from inspiring veins Do mount our winged souls aloft which flie Ravish't to Heaven in blessed theorie This sacred Hymn the subject of thy quill Limn'd in such orient colours by thy skill As a rich tablet shewes in lively features Gods love to man mans rule o're the creatures Fowls of the air and beasts on earth residing The scaly frie in the vast Ocean gliding With all the numerous host of heaven past counting In spangled order and bright beauty mounting These all by thee are taught to speak the story Of the worlds fabrick and their Founders glory Nor hast thou marr'd the majestie of those Mysteries sublim'd dress'd statelier in thy prose But rather clear'd those rubs and doubts which did â—n obscure knottie arguments lie hid And in this * wine-pâ—esse trode the grapes whose jnvce â—hall to weak fainting souls such heat infuse â—s will not only cheat their hearts but be Thy glories Truchman to posteritie Reuben Bourn To his ever honoured friend William Hodgson Esquire on his contemplations on the Eighth Psalme Sir GOd hath blessed you with a lovely vine And you have blessed your God in so divine Soul-ravishing fansies wherewith you are fill'd From the pure * wine-presse of this Psalme distill'd I do conceive what pangs were in thee when Thou formd'st and brought'st forth with thy skiâ—full penne This perfect feature whose alluring face Smiles on the world with an attractive grace When thou beholdest with a single eye The spangled heavens the embroidered skie That looks upon the earth with thousands we Confesse and know that thy divinitie Doth much irradiate the celestiall tapers Bright in themselves but brighter by thy papers Curious contriver how dost thou enrobe The great and small ones of each massie globe In fine-weav'd ornaments Such is thy skill The Persian needle comes not near thy quill Richly hast thou adorn'd the Earth our mother Sea the Earths sister and the Air their brother And which is most praise-worthy each I see And all that 's in them laud the Deitie William Moffet Mr. of Arts Sydn Coll. Camb. Vic. of Edmonton The DIVINE COSMOGRAPHER or A brief Survey of the whole world delineated in a tractate on the VIII Psalme By W. H. sometime of S. Peters Colledge in Cambridge Printed by Roger Daniel Printer to the Universitie of CAMBRIDGE 1640. PSAL. VIII To the chief musician upon Gittith A psalme of David O LORD our Lord how excellent is thy name in all the earth who hast set thy glory above the heavens 2 Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies that thou mightest still the enemy and the avenger 3 When I consider thy heavens the work of thy fingers the moon and the starres which thou hast ordained 4 What is man that thou art mindfull of him and the sonne of man that thou visitest him 5 For thou hast made him a little lower then the angels and hast crowned him with glory and honour 6 Thou madest him to have dominion over the works of thy hands thou hast put all things under his feet 7 All sheep and oxen yea and the beasts of the field 8 The fowl of the aire and the fish of the sea and whatsoever passeth through the paths of the seas 9 O LORD our Lord how excellent is thy name in all the earth The Divine Cosmographer or A brief survey of the whole world delineated in a tractate on the eighth Psalme SECT. 1. A preface on the book of Psalmes in generall THe Holy Ghost describing the genealogie of our Saviour from how many kings he was descended vouchsafeth none of them the style and title
and Sympathies which are as it were hidden in the bowels of nature The hand thereof is this goodly and beautifull embowed frettizing of the heavenly orbs which we behold with our eyes The twelve Signes are as it were the distinctions of the twelve howers of the day The Sunne exerciseth the office of the steel and Gnomon to point out time and in his absence the Moon The Starres contribute thereto their lustrous brightnesse The flowrie carpet of the earth beneath us the spangled canopie of the heavens above us the wavie curtains of the aire about us are so many Emblemes to exercise the wisest in the knowledge of this great Workman The living creatures are the small chimes and Man is the great clock which is to strike the howers and rende◠thanks to the Creatou◠S. Chrysostome saith that the Angels are the Morning-starres whereo◠mention is made in Job who incessantly praise God and Men are the Evening-Starres fashioned by the hand of God to do the same office Briefly God hath made man the Charge of Angels the sole Surveyour of heaven the Commander of the earth the Lord of the Creatures And thus am I led by the hand to consider his Regencie and Dominion over them SECT. 6. WHen God had formed of the earth every beast of the field and every fowl of the aire of their own fit matter he brought them unto Man who was their Lord to acknowledge his sovereigntie and to receive from him their names Gen. 2.19 Some have conceited Adam sitting in some high and eminent place his face shining farre brighter then ever the face of Moses did and every beast coming as he was called and bowing the head as he passed by being not able to behold his countenance Most probable it is that either by the help of Angels or by that which the Greeks call {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a naturall and secret instinct from God by which every creature perceiveth what is good bad for them they were gathered to Adam God brought them to man for diverse reasons First To let him see how much he did excell them and how much the more he should be thankfull God made other creatures in severall shapes like to none but themselves Man after his own image others with qualities fit for service Man for dominion Secondly That he should give them their names in token of his power over them Thirdly That posteritie might see what admirable knowledge Adam had in giving names to the creatures according to their kinds All the Arts were ingraven upon the Creatures yet none but Man could see them for he receives them both actively and passively and therefore by Logick he understood their natures and by Grammar their names If God had given their names it had not been so great a praise of Adams memorie to recall them as it was then of his judgement at first sight to impose them By his knowledge he fitted their names to their disposition and even in this he shewed his dominion over them in that he knew how to govern them and order them also To witnesse their subjection they present themselves before him as their awfull king to do their first homage and to acknowledge their tenure Such was the wonderfull beautie of mans body such a majestie resulting from his face that it struck a reverence into them all The image of God as it were the Lords coat of Arms which he had put upon Man made the creatures afraid of him Though God made Man paulò inferiorem Angelis little lower then the Angels yet he made him multò superiorem reliquis farre above all the creatures He that made Man and all the rest praeposuit set Man above all the rest Thus while man served his Creatour he was feared of every creature But did he not lose this patent of Dominion by his fall Are not the beasts now become his enemies May we not now take up the complaint of Job chap. 39.7 The wilde asse derideth the multitude of the citie and heareth not the crie of the driver The vnicorn will not serve nor tarrie by the crib 9. The hawk will not flie by our wisdome neither doth the Eagle mount up at our command v. 26 27. We cannot draw out Leviathan with an hook neither pierce his jaws with an angle Job 41.1 2. How then is the fear of Man upon the creatures Though Adam in the state of innocencie had this rule over them in a more excellent manner for then they were subject by nature of their own accord without compulsion yet by his transgression Man did not altogether lose this power and dominion For it was one of the prerogatives which God gave to Noah and his sonnes Gen. 9.2 The fear of you shall be upon every beast of the earth and upon every fowl of heaven upon all that moveth on the earth and upon all the fish of the sea into your hands are they delivered That is saith the Paraphrast The outward priviledges of your first creation I do now though imperfectly renew unto you Let the fear and dread of you be planted naturally in every beast of the earth whether tame or wild and in every fowl of the aire and generally in all that treadeth on the earth and in all the fishes of the sea All these my will is shall be subject to your will and command that as by you and for you they were preserved so they accordingly serve to your use When Christ was in the wildernesse with the beasts fourty dayes and fourty nights they hurt him not Mark 1.13 So when the image of God is restored to man in holinesse all the creatures begin willingly to serve him but they are enemies to the unregenerate The dogs did eat the flesh of Jezebel 2. Kings 9.36 yet they licked the sores of Lazarus Luke 16.21 The ravens pick out the eyes of those that are disobedient to their parents Prov. 30.17 yet they fed Elias in the wildernesse 1. Kings 17.6 The serpents stung the people of Israel Num. 21.6 yet the viper that leaped on Pauls hand hurt him not Acts 28.6 The lions that devoured Daniels accusers touched not him Dan. 6.23 24. And still there are some reliques of God left in man which make the beasts to stand in aw of him For first they cannot do that harm to man which they would because God restrains their power Secondly they do not offend man but when he offends God Thirdly the nature of every wild beast hath been tamed by the nature of man James 3.7 Fourthly the most salvage beasts stand in fear of him they flie his company they shunne his arts and snares they fear his voice and shadow When man goeth to rest the beasts come forth to hunt their prey Psal. 104.20 Fifthly they serve man and submit themselves to his will The Lion will crouch to his keeper the Elephant will be ruled and led about by a little dwarf the Horse yeelds
SECT. 3. THe ground upon which the Psalmist sweetly runneth through the whole Psalme is a twofold rapture expressed in a sacred rapsodie in an exstaticall question of suddain wonder a wonder at God and a wonder at Man In his wonder at Man the parts be Antitheta first of his Vilenesse Debasement Secondly of his Dignitie and Exaltation In the first each word hath its energie What is man and then What is the sonne of man paraphrastically thus according to the Chaldee What is man Not man that rare creature endowed with wisdome understanding not man as he is cura Divini ingenii the Almighties master-piece the Epitome of the greater world But What is Enosh or Enosch miserable dolefull wretched man or What is the sonne of Adam whose originall is Adamah earthie What is the sonne of calamitie or earth What is he Nay what is he not what not of calamity and earth And because the life of opposites is in comparing them the Prophet in a deep speculation looking over that great nightpiece and turning over the vast volume of the world seeth in that large Folio among those huge capitall letters what a little insensible dagesh-point Man is and suddenly breaks forth into this amazed exclamation Lord what is man Having considered in his thoughts the beauty of the celestiall host the Moon and the Starres he brings up man unto them not to rivall their perfection but to question his and after some stand and pause in stead of comparison makes this enquirie What is man or the sonne of man Secondly we are here to take notice of Mans dignitie Though the Prophet abaseth himself with a What is man yet withall he addes having an eye at Gods favour and mercie towards man Thou takest knowledge of him Thou makest account of him making him onely lower then the Angels but Lord over the rest of the creatures And this knowledge this account oâ— God doth more exaâ— man then his own vilenesse can depresse him In his wonder towards God as if Gods glory were the circle of Davidâ— thoughts he both beginâ— and ends the Psalme with an elegant Epanalepsis Priùs incipit Propheta mirari quà m loqui O Lord our Governour how excellent is thy name in all the world vers. 1. And desinit loqui non mirari Oâ— Lord our Governour how excellent is thy name c. vers. 9. Sicut incipit itâ— terminat geminatio reâ— ejusdem intentionem habeâ— animi ardorem saith Musculus on Psal. 117. To which agreeth that of S. Augustine upon this hymne Incipiendum cum Deo desinendum cum â—o To praise God is the first thing we must begin with and the last we must conclude with And it is easie to observe how that the universall underlong of most of these Ditties is Praised be the Lord Davids gracious heart in a sweet sense of the great goodnesse of his God every-where breathes out this doxologie or divine Epiphoâ—ema Praised be the Lord This is the resolution and Logicall Analysis oâ— the whole Psalme Bâ— should I fold up so riâ— a work in so small a compasse I did but shew yoâ— the knotty outside of a Arras-hanging I wiâ— now open and draw oâ— at length and present tâ— your eyes the pleasanâ— mixture of colours iâ— each piece thereof Anâ— least I should lose my seâ— in this Zoan in this fielâ— of wonders my meditations shall keep pace witâ— the Princely Prophetâ— method and among those magnalia Jehovae mirifica Domini the wonderfull works of the Lord I will first consideâ— how that out of the â—outhes of babes and suckâ—ngs he ordaineth strength 〈◊〉 still the enemie and the â—venger SECT. 4. SAint Hierome writeth of Paula that noâ—le matrone that she joyâ—d in nothing more then â—uòd Paulam neptim audieâ—t in cunis balbutiente linâ—uâ Halleluja cantare that â—e heard her niece Paula â—ven in the cradle with a â—retty stammering tongue 〈◊〉 sing Haleluiah unto â—e Lord O God thou â—eedest no skilfull Rhetorician to set forth the praise Ipsa tibi blandos fundent cunabula flores even new-born babeâ— and sucklings do sufficiently declare thy power wisdome and goodnesse Qui matrum ex uberâ— pendent Elingues pueri dictâ— mirabile vires Immensas numénque tuuâ— muto ore fatentur Thus did the blessed Innocents those primitiâ— Martyrum witnesse ouâ— Saviours glory non lâ— quendo sed moriendo noâ— by speaking but by suâ—fering for him so the God out of their moutâ— made perfect his praise Christ assuredly got praise â—n that hymn which the Angels sung Glory be to God on high he got great praise by S. Stephen his Protomartyr and by S. â—ohn whom he loved but â—s praise was made perâ—ect by the mouth of those â—abes and Innocents Marvel not that children â—ake up that train for â—nto them and unto us â—en was born a Child as â—e Prophet speaks and â—ch an one as ever deâ—ghted in little ones like â—s Father To him was â—ver sacrifice more acâ—ptable of beasts then â—mbes of birds then pigeons and that Lambâ— of God carried the samâ— mind Suffer little children to come unto me and foâ—bid them not for unto such belongeth the kingdome â— heaven And if the kingdome of heaven belong to them good reasoâ— they should belong unâ— the king As great Princes will have their seâ—vants to attend on hiâ— whom they honour 〈◊〉 God commands the glorious Angels in heaveâ— to take charge of his litâ— ones here on earth aâ— they are ever reaâ— pitching their teâ— round about them aâ— do ever attend either 〈◊〉 their safegard or revenge Nay they are no longer Angels as S. Gregorie well observes then they are so employed for acâ—ording to S. Augustine Angel is a name of office â—ot of nature They are alwayes Spirits but not alwayes Angels For no â—onger messengers from God to man no longer Angels since to be an Angel implyes onely to be a messenger It was a witty Essay of â—im who styled Woman the second edition of the eâ—itome of the whole world â—eing framed next unto â—an who was the abâ—ridgement of the whole creation and though aâ— Infant be but man in 〈◊〉 small letter yet saith another Characterist he 〈◊〉 the best copie of Adam bâ—fore he tasted of Eve or the apple Felix sine fraudibâ— aetas Thrice happie Infancie in which no guile 〈◊〉 gall is to be found Câ—jus innocentia ignosceâ—tia saith Culman Whosâ— humblenesse and harmlesnesse abundantly coâ—founds the enemie and the avenger For a littlâ— child being injured takes not any revenge but onely makes complaint to its parents Iâ— this respect we should â—mitate little children and when any wrong us not suddenly break into Gods office who saith Vengeance is mine whose prerogative royall it is to â—epay it but onely make complaint to God our Father in heaven or to the Church our Mother on earth He that upon an ambiâ—uous word to which he â—rames
of the mountain saying Thus shalt thou say to the house of Jacob and tell the children of Israel Ye have seen what I did unto the Egyptians and bow I bare you on Eagles wings By the Eagles some there understand Moses and Aaron the two guides that led the children of Israel out of Egypt will have them compared thereunto propter acumen intelligentiae altitudinem vitae by reason of their piercing judgement and holy life They indeed were as Chrysostome saith mollissimae pennae misericordiae Divinae as it were the down-feathers of Gods mercie because they handled the people committed to their charge tenderly in imitation of Eagles Of whom some report that whereas other birds carry their young ones in their talons or claws which cannot be done without some griping they lay them upon their wings and so transport them without any grievance Which is a good embleme for Magistrates and teacheth them paternall affection towards their people Gorran in his Exposition of Saint Lukes Gospel cap. 17. v. 37. saith that the Saints resemble the Eagles in these five properties First Calvitie peccatorum For as the Eagles moult off their feathers and so become bald so the Saints pluck off their sick feathers from their soul they circumcise the old man with the lusts thereof and weed out sinne by the roots The Prophet Micah exhorting the people to repentance bids them to inlarge their baldnesse like the Eagle Micah 1.16 Mary Magdalene did more then cast her feathers when she converted her eyes her hairs her lips feathers of wantonnesse into pledges of repentance She had been parched with sinne and the heat of concupiscence as the wife of Othniel complained of an hot countrey when she begged of Caleb and Joshua the springs above and the springs beneath This holy Sinner at her conversion brought unto our Saviour irriguum superius springs of tears in her eyes above irriguum inferius springs of bloud if I may so speak in her heart beneath even a bleeding contrite and a wounded spirit As Plinie saith of the fleur de lis or flower-de-luce that it is begotten by its own tears in the same manner are the Saints produced to beatitude by their proper afflictions The second resemblance is in renovatione novi hominis in their new birth Who reneweth thy youth like unto the Eagle Psal. 103.5 The Eagle by casting her beak and breaking her bill upon a stone receives a new youthfulnesse in her age This rock is Christ upon which the Saints break their hearts by repentance Paul had cast his bill and his feathers when he said Now I live not but it is Christ that liveth in me Gal. 2.20 Extinctus fuit saevus persecutor vivere coepit pius praedicator saith Gregorie The third resemblance is in volatûs elevatione in their loftie flight Doth not the Eagle mount up and make her nest on high Job 39.27 So it is with the Saints As their conversation so their contemplation is as high as Heaven Such elevations had our Prophet David Psal. 25.1 Psal. 121.1 Such an Eagle was Saint Paul qui in terra positus à terra extraneus He lived here yet a stranger while he lived here Of all fowls saith Munster the Eagle onely moves herself straight upward and downward perpendicularly without any collaterall declination By her playing with thunderbolts and confronting that part of heaven where lightnings and storms and tempests most reigne she teacheth great and couragious spirits how to encounter all disasters And by beating her wings on high we are taught Sursum corda to ascend up in our thoughts where our Saviour is What the Poets feign of the Eagles laying her egs in Jupiters lap fabulously that doth the faithfull man by Davids counsel truly and with Isaiahs Eagle flying up to Heaven casteth his whole burden upon the Lord The fourth is in visionis claritate in the clearnesse of vision Saint Augustine writeth of the Eagle that being aloft in the clouds she can discern sub frutice leporem sub fluctibus piscem under the shrub an hare under the waves a fish So the faithfull being Eagle-eyed can with Moses in a bramble see the Majestie of God with the three children in the furnace see the presence of Christ with Elizeus in the straitest siege see an army of Angels to defend him with S. Paul in the heap of afflictions behold a weight of glory provided for him The last is in viae occultatione in the secrecy of their way One of those things which the Wise man admired at was the way of an Eagle in the aire Prov. 30.19 See them flie we may but their wayes and subtle passages we cannot discern So the Saints good works are seen of men but their intentions with what mind they do them are not discoverable I have the longer insisted on this princely bird the Eagle because among all other birds is ascribed to her maximus honos maxima vis and in the Scriptures are grounded many proverbs and similes upon the strength and length of her wing upon her lofty flight and sharp sight It were infinite to follow the Allegorists in moralizing her qualities and to trace Plinie or Aelian for the varietie of Eagles were a course easie but a discourse tedious It would likwise in my poor conceit something savour of his spice of pride that numbred his people to reckon and heap up all that I have read on this argument I have already shewed what excellent lessons the Bee the Swallow and diverse other birds do read unto us and I must not per eandem lineam serram reciprocare draw my saw the same way back again I discharge this point The next that attendeth our consideration is the other part of Gods work on the fifth day which I may call his Water-work And so I take into my thoughts the fish of the sea and whatsoever walketh through the paths thereof SECT. 9. WHen Argus in the Poet had the custodie of Io Constiterat quocunque loco spectabat ad Io Ante oculos Io quamvìs aversus habebat Which way soere he stands he Io spies Io behind him is before his eyes So may I say of them that go down into the sea in ships On every side which way soever they look they see the works of the Lord and his wonders in the deep Psal. 107.23 First the Element in it self is wonderfull First in regard of the depth situation and termination of it Secondly in regard of its motion its afflux and reflux its ebs and flowes its fulls and wanes its spring and neap-tides Thirdly in regard of Navigation or the art of sayling which now is so ordinarie and common that we almost cease to bestow wonder on it Again it is wonderfull in the numberlesse number of Creatures which it containeth This one word FIAT hath made such infinite numbers of fishes that their
part it be true that wit distilled in one language cannot be transfused into another without losse of spirits yet who so is able judiciously to compare the Translation with the Originall will confesse to the immortall glory of our Countrey-man that from the French more weak He Bartas taught his Six-dayes-work to speak In naturall English and so hath lighted from a flame devout As great a flame that never shall go out SECT. 10. THus have I made a brief circuit over the whole earth and a short cut over the vast Sea And now before I put my ship into the creek before I conclude I must draw these scattered branches home to their root again The generall substance of them all together is this As it is a most pleasant kind of Geographie in this large mappe of the World in the celestiall and terrestriall Globe to contemplate the Creatour so there is nothing that obteineth more of God then a thankfull agnition of the favours and benefits we daily receive at his bountifull hands If we be not behind with him in this tribute of our lips he will see that all creatures in heaven and earth shall pay their severall tributes unto us the Sun his heat the Moon her light the Starres their influence the Clouds their moisture the Sea and Rivers their fish the Land her fruits the Mine their treasures and alâ— things living their homage and service Oâ— the contrary If the familiaritie of Gods blessings draw them into neglect he will have aâ— just quarrel against us for our unthankfulnesse and our ingratitude which is a monster in nature a soloecisme in maners a paradox in Divinitie will prove a parching wind to damme up the fountain of his favours toward us I will seal up all with a pretty note that Hugo hath There is no book of nature unwritten on and that which may not â—e a teacher to inform â—s will be a witnesse to â—ondemn us It is the â—oice of all the creatures â—nto Man Accipe Redde â—ave Accipe Take us to thy â—se and service I Heaven â—m bid to give thee rain I Sunne to give thee light â— Bread to strengthen thy â—ody I Wine to chear thy heart We Oxen leave our pastures we Lambes our mothers to do thee service Redde Remember to be thankfull He that giveth all commandeth thee to return him somewhat It is hard if thou canst not thank the great Housekeeper of the world for thy good chear This is the easiâ— task and impositioâ— which the supreme Lord of all layeth upon all the goods thou possessest on all the blessings of this life Minimo capitur thuriâ— honore Deus Cave Beware of abusing us The Beasts of the field do crie Do not kill us for wantonnesse the Fowls of the aire Do not riot with us the Wine Devoure not me to disable thy self The Howers which ever had wings will flie up to heaven to the Authour of Time and carrie news of thy usage toward us And now Manum è â—abula I have finished my meditations on this Psalme wishing I could have had S. Ambrose his facultie qui in Psalmis Davidis explicandis ejus lyram plectrum mutuatus who in the expression of Davids psalms is said to have borrowed Davids own harp so rightly did he expresse his meaning But my fear is that I have muddled and made this Topaz but so much the darker by going about to polish it To end as I began with the commendation of the book of Psalmes Est certè non magnus verùm aureolus ad verbum ediscendus libellus The Psalter is not a great but a golden book and throughly to be learned This method our Prophet observeth in this excellent hymn The Proposition and Conclusion thereof are both the same carceres meta the head and the foot as iâ— were the voice and the echo The whole psalm being circular annular serpentine winding into iâ— self again as it beginneth so it endeth O LORD our Governour how excellent is thy name in all the world FINIS * Tit Psal. Pro Torcularibus * Titulus Psalmi Pro Torcularibus Judg. 13.20 Hier. B. King Lect. 26. on Jonas Dr Hakewell in his Davids Vow pag. 2. K. James Psal 84.11 Cant. 4.12.13 Revel. 21. Prolog in Psalm Lib. De scalâ claustrali Aug. lib. confess cap. 6â— The title of the Eighth Psalme explained Emblemes of Perseverance Mans abasement Mans dignitie Virgil Beza Matth. 19.14 The tender care of Pharaohs daughter to the infant Moses The Howers compared to young maidens The Sun The Moon The Starres The Empyreall heaven Psal. 139 14. The world compared to a large clock Job 38. Adam the first Nomenclâ—tor and why he gave the creatures their names Observ. Answ. Lib. De mundo universo Plin. lib 3. cap. 5. Nascitur aranea cum lege libro lucerâ—â Prov. 30.25 Mactabant agnum jugis nostri sacrificii typum Lorin. in Act. Apost. c. 8. Shepherds in high esteem with God B. Hall Num. 11. Job 39.16 Cant. 1.14 Cant. 4 1. Cant. 5.12 The Dove Matth. 10.16 The Pelican The Eagle Exod. 19.3 4. Homil. 46. in Matth. The Saints resembled to Eagles Judg. 1.15 Lilium lacrymâ suâ seritur Ambr. in Job 39.30 Exod. 3.2 Dan. 3. 2. Kings 6.17 Rom. 8.18 Tertull. De corona militis cap. 3. Ovid Met. lib. 1. Thus elegantly translated by Mr George Sandys The Sea wonderfull in many respects Whether the Waters be higher then the Earth Psal. 104.16 Reciprocatio aestus maris The ebbing and flowing of the sea Aristotle Navigation The benefit thereof Quò vaâ—ts Nec laborat Deus in maximis nec fastidit in minimis Ambros. Aquarum est quod in regibu adoratur Mountaign in his Essayes Lib. 1. Cap. 49. Eccleâ— 5.12 Judg. 5. Boiâ— Apoc. 12.15 Plin. lib. 9. cap. 2. The Tench the Physician of fishes B. Hall Levit. 11.9 Deut. 14.9 â—ern Serm. 1. in die S. Andreae The Dolphine Aelian lib. 8. c. 3. Optick glasse of humour cap. 4. p. 5 Sylvester Mich. Drayton Sam. Daniel Hugo de S. Vict.