Plut. Apopth Lacon Apopth Vbi Leonina Pellis non sufficit ibi adsuenda est Vulpina Where the Lyons Skinne will not serue it must bee peeced out with the Foxes Case is of much more force with Many then an Hundred of such Passages as these in the Apostle S. Peter z 1. Pet. 2.21 Christ also suffered for vs leaving vs an Example that ye should follow his Steps Who did no Sinne neither was Guile found in his Mouth Vers 7. But as for me I will come into thine House even vpon the Multitude of thy Mercy and in thy Feare will I worship toward thy holy Temple Howsoever the Lord when time was spake by the Mouth of the Prophet Esay a Esay 66.1 The Heaven is my Throne and the Earth is my Footstoole where is the House that ye build vnto me and where is the Place of my Rest In regard whereof King Solomon had said long before b 1. King 8.27 Behold the Heaven and Heaven of Heavens cannot containe thee how much lesse this House that I haue builded Yet sure and certaine it is that as out of the whole Masse of Mankind the Lord hath reserved Some to Himselfe whom he calleth his Elect out of the Times and Seasons Some which he calleth his Sabbaths and Solemne Feasts out of his Servants and Attendants Some whom he calleth his Ministers and Priests out of the Goods and Wealth of Men Some which he calleth his Tithes and Oblations so out of Houses and Habitations Some he reserueth which he calleth his owne House like as Iacob c Gen. 28.22 prophesied long before This Stone which I haue set for a Pillar shall be Gods House First then concerning the House here specified no doubt but the Sanctuary is thereby meant and it is called the House of God for that God had said he would d Exod. 25.8 dwell amongst them and it was the Place e Ps 26.8 where his Honor dwelt Secondly in that it is called here the Temple the Temple as yet not being built it is by the Figure Prolepsis or Anticipatio and that Figure then is vsed when a Place is called by a Name that it hath a long time after not when formerly it is so called As when it is said in the Book of f Numb 32.9 Nombers Venerunt in Vallem Botri it is so said saith g Aug. Locut de Numer l. 4. S. Austen by the Figure Anticipatio not because that Vally was called so when the Israelites came thither but for that it was so called when the Booke was written It is in the Originall HEICALL which †Vid. Ains worth in hunc Ps signifieth a Palace and is attributed to the Places where Gods Maiesty was said to dwell as the Tabernacle and Temple and Heauen it selfe Thirdly in that it is called The Holy Temple it is therefore so called for that it was set apart by Gods Ordinance to holy Vses and Offices Thus the Priests and the Altar and the Sacrifices and the Shew-Bread and the Fire and the Incense were all of them Holy euen Ierusalem as wicked as otherwise it was was in this respect The Holy City and so stiled by h Mat. 5.45 S. Mathew Fourthly that David here did promise to come into this House was in regard of the great Benefits that occurred vnto him therby what in respect of the Parties that were present in that House what in respect of the Things performed by those Parties Fiftly in that he would come euen vpon the Multitude of Gods Mercy he thereby intimates the Multitude of his Sinnes For as S. Austen on an other Psalme i Aug. in Ps 50. Qui magnam Misericordiam deprecatur magnam Miseriam confitetur he that sues for great Mercy acknowledgeth great Misery right so is it here in this Place he would come to that House even vpon the Multitude of Gods Mercy to diminish thereby the Multitude of his Transgressions Sixtly and lastly whereas hee saith And in thy Feare will I worship toward thy Holy Temple no doubt but that as Filiall Feare is here vnderstood whereof hath bene spoken l Exposit on Ps 4.4 p. 95. heretofore so a holy Preparation to Prayer is intimated also according to that of the Sonne of Syrach m Ecclus. 18.23 Before thou prayest prepare thy selfe and be not at one that tempteth the Lord or that of the Sonne of David rather n Ecclus. 5.1 Keep thy Foot when thou goest to the House of God and be more ready to heare then to giue the Sacrifice of Fooles No doubt but that of Iacob was alwayes in his Minde o Gen. 28.17 How dreadfull is this Place this is none other but the House of God and this is the Gate of Heauen But how is it here said that he would worship toward the Temple whereas he had said in the Words before that he would come into the House The Answer is that the Temple here meant being the Tabernacle and the Tabernacle hauing a Court the Priests onely when they vsâ—d to pray did enter into the Tabernacle the Rest stood without in the Court and prayed towards the Tabernacle Now the Tabernacle and the Court like as afterwards the Temple and the Court were both called Gods House therefore is it here said that David would both come into it and also pray towards it Where by the Way we may call to Minde how Bellarmine wrongs Calvin in a Matter of this Argument Calvin had said in his p Calv. Instit l. 3. c. 20. §. 20. Institutions That Christ being entred into the Sanctuary of Heauen vnto the end of the Ages of the World he alone carrieth to God the Prayers of the People abiding farre off in the Porch Bellarmine hereupon q Bell. de Eccles Triumph l. 1. c. 1. inferrech that Calvins Opinion was that the Soules of the Saints doe not see God before the Day of Iudgment Why because in Calvins Iudgment they are excluded from the Sanctuary of Heaven Yea but then by like consequence the People came not into the Temple But if Bellarmine confesse that the a Luc. 20.1 People I that b Luc. 2.37 Women I that c Luc. 18.10 Publicans went vp into the Temple who were admitted onely into the d 2. Chron. 4.9 Ioseph cont Ap. l. 2. Court of the Temple needs must he granut by like consequence that the Saints euen in Calvins Iudgement were not excluded from Heauen for all our Saviours Prerogatiue in being entred into the Sanctuary of Heauen But to returne vnto my purpose That which caused our Prophet here to promisâ— to come to this House was dâ—uâ—tlesse the Service of God performed in this House and that not only in his Word but in his Sacraments and Sacrifices and Prayer aâ—d Pâ—ayses Especially PRAYER which albeit the Prophet could haue performed by himselfe alone no Man bâ—tter yet did he desire to make his Prayers in those
great difficulty in obtaining of Pardon as it is written l 1. Pet. 4.18 saith hee in another place If the Righteous scarcely be saued where shall the Vngodly and the Sinner appeare Verse 4. Turne thee O Lord and deliuer my Soule Oh saue me for thy Mercies sake Himselfe being now converted to the Lord his Petition to the Lord now is that the Lord would be converted vnto him according vnto that of the Lord himselfe in the Prophet Zachary Turne yee vnto me m Zach. 1.3 saith the Lord of Hoasts and I will turne vnto you saith the Lord of Hoasts Now what hee here meant by the Lords Turning vnto him hee explicateth in the Words that follow namely in deliuering his Soule and sauing him for his Mercies sake First for his Soule likely ynough that his Life is meant thereby being now as it were at the last cast and vpon the Coâ—fines of Death For howsoeuer the Soule is sometimes taken for that Spirituall and best Part of Man whereby we vnderstand and discourse of things sometimes for the Will and Affections whereof the Soule is the Seat yet here in this place considering the Sequences it may be taken for Life by the Figure Metanomia for that the Soule is Cause of Life Secondly where he petitioneth to be Saued and that is the Summe of his Request he tooke no doubt the right course in making his Repaire vnto God For as this our Prophet acknowledgeth elswhere that he is the n Ps 17.7 Saviour of them that put their trust in him so the Lord saith of himselfe o Esay 43.11 I euen I am the Lord and besides me there is no Saviour And againe p Esay 45.21 There is no God els beside me a iust God and a Saviour there is none beside me The like hath the Prophet q Hos 13.4 Hosea True it is that the Word to SAVE is applyed to Others to either Spiritually or Corporally as Paul to Timothy r 1. Tim. 4.16 Take heed vnto thy selfe and vnto the Doctrine continue in them for in doing this thou shalt both saue thy selfe and them that heare thee and S. Iames to this purpose Å¿ Iam. 5.19 Brethren if any of you doe erre from the Truth let him know that he which converteth a Sinner from the Error of his Way shall saue a Soule from Death So Ministers by Preaching Magistrates by Protecting Christians by Admonishing doe saue But thus to saue is to serue Gods Providence onely as a meanes in the preservation of others as Instruments vnder God who for their Service herein honoureth them with the Title belonging to Himselfe Thirdly where he pleads not Merit but Mercy which Merit no doubt he might haue pleaded aswell as any our Merit-mongers whatsoeuer it teacheth vs what wee in like case should bring as a Present to the true IOSEPH our Governour not a t Gen. 43.11 little Balme and a little Hony Spices and Mirrhe Nuts and Almonds of our owne Workes and Deeds but only his owne MERCY Periculosa habitatio eorum qui in Meritis suis sperant periculosa quia ruinosa Dangerous is their Dwelling u Bern. in Psal Qui habitat Ser. 1. saith S. Bernard that trust in their owne Merits it is a Dangerous for it is a Ruinous Dwelling When an House is ready to tumble downe x Plin. Nat. Hist l. 8. c. 28. saith Pliny the Mice goe out of it before and first of all the Spiders with their Webbes fall downe and surely we should bee more brutish then either Spiders or Mice should we trust to such ruinous Dangers as such Confidence would bring vpon vs. Vers 5. For in Death no man remembreth thee and who will giue thee thankes in the Pit Two Sorts of Men haue liued in the World would God we might say Haue liued as Tully y Plut. in Cic. said Vixerunt of Some whom he had caused to bee executed as Traitours for so are these against God but two Sorts of Men haue liued in the World that deny the z Zanch. de Oper Dei Part. 3. l. 2. c. 8. Immortality of the Soule the One of them absolutely the Other by a Consequence Of those which doe it absolutely we haue now no cause to speake cause we shall haue sufficient when we come to the Fourteenth Psalme They which doe it by a Consequence are such as hold that the Soules dye when as the Bodies doe dye and that they rise not till the Bodies rise againe They dare not deny flatly a Zanch Ib. saith Zanchius the Soules Immortality for that it is so manifest throughout the whole Scriptures but what they dare that they doe they depriue it of all Sence of all Knowledge of all Affection and Operation stifly maintaining that it sleepeth forsooth till the Day of the Bodies Resurrection and then that it shall bee wakened and not till then Among the severall Parcels of Scripture which they haue heaped vp to this purpose this of this Psalme is one and as many besides in the Psalmes as describe Man to bee of such a Condition as that hee cannot after Death praise the Name of the Lord any more As namely where David b Ps 88.10 saith Doest thou shewe Wonders among the Dead or shall the Dead rise vp againe and praise thee Shall thy louing Kindnes be shewed in the Graue or thy Faithfulnes in Destruction Shall thy wondrous Workes be knowen in the Darke and thy Righteousnes in the Land where all things are forgotten And againe c Ps 115.17 The Dead praise not thee O Lord neither all they that goe downe into the Silence but we that is we which liue will praise the Lord from this time forth for euermore And yet again d Ps 30.9 What profit is there in my Bloud when I goe downe to the Pit Shall the Dust giue Thankes vnto thee or shall it declare thy Truth But there is as Zanchius e Zanch. vbi supra obserues a twofold Praise the One when in this World we shew forth vnto Others the Lords Goodnes towards vs that Others also by our example may be stirred vp to put their Confidence in God and to worship God in like sort and of this kind of Praises are the foresaid Places to be vnderstood The Other when the Praises of God are reserved for the World to come to be perfourmed by the blessed Saints that shall at that time praise the Lord. And that they praise the Lord in the World to come witnes those severall places in the Revelation that might bee brought to this purpose f Rev. 5.13 Euery Creature which is in Heauen and in the Earth and vnder the Earth and such as are in the Sea and all that are in them heard I saying BLESSING HONOVR GLORY AND POWER BE VNTO HIM THAT SITTETH VPON THE THRONE AND VNTO THE LAMB FOR EVER AND EVER Againe g Reu. 14.2 I heard a Voyce from Heauen at the
sake And againe in an other h Ps 143.1 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 The i Calvin in hunc Ps Answere is that the Prophet here in this place deliuereth 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 Enemies 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 In respect of God l Titleman in hunc Ps 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 1. Sam. 7.6 We haue sinned against the Lord and that which the Prodigall said who devoured his Fathers Liuing with Harlots o Luc. 15.21 Father I haue sinned against Heauen and in thy Sight and let vs add therunto p Ps 51.1 Haue Mercy vpon me O God after thy great Goodnes and q Ps 25.6 According to thy Mercy thinke thou vpon me O Lord for thy Goodnes And againe †Ps 51.4 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 Vriah Sinned not David against Others I doubt not r Mr Doctor GOODWIN Deane of Christ-Church in Oxford Serm. before the KING at Woodstock Aug. 28. Aº 1614. p. â—1 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 the Å¿ Habak 1. â— Wicked still compasse about the Righteous and doth wrong Iudgment still proceed The Wicked doth he still deuoure the Man that is more t V. 13â— Righteous then he Sed non debemus super hac Rerum inaequalitate turbari But wee ought not u Hieron in Habak c. 1. saith S. Ierom to be troubled with the Iniquity of Things in regard that we see from the Beginning of the World Righteous x Gen. 4.8 Abel slaine by Wicked Cain and afterwards Esau domineering in his Fathers House when y Gen. 28.5 Iacob was in Banishment and the z Exod. 5.12 Aegyptians afflicting the Children of Israel with Brick and Yâ—le the LORD against whom Complaint was made crucified by the Iewes and a Mat. 27.26 Barabbas the Theefe let goe Time saith he will not suffise me if I should endeavour to write and reckon vp in particular how the Godly in this World goe to wrack the Wicked flourishing and prevailing See more hereof in his b Hieron Epist ep ad Castrus Epistle to Castrutius whom he comforteth in that Epistle for the 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 Vngodly 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 one c 2. Pet. 3.8 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 Prophet 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 Prouidence hath determined shall be done So S. Peter of our Sauiour himselfe Him d Acts. 2.23 saith he being deliuered by the determinate 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. Austen e Aug. in Ps 68. speaketh may worthily bee punished in vs. Thus one Addaeus in the Ecclesiasticall f Evagrius Hist Eccl. l. 3. c. 5. Vid. My L. of CANT on Ionas Lect. 7. §. 21. Historie a speciall 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 as g 2. Cor. 4.17 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 King h 1. King 3.11 Solomon would haue chosen Long Life and Riches and the Life of his Enemies 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 spoken i Exposit on Ps 5.8 p. 130. before Vers 10. For the Righteous God tryeth the very Hearts and Reines The Spirit that said by the Mouth of Solomon l Prou. 25.3 The Heart of Kings is vnsearchable said asmuch of the Heart in generall by the Mouth of the Prophet m Ier. 17.9 Ier. 11.20 Ieremy By Hearts here in this place may be signified 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 to a 1. Sam. 16.7 looke on the Heart to b Ier. 20.12 see the Reines and the Heart to c 1. Chro. 28.9 Ier. 17.10 Reu. 2.23 search all
Hearts Vox mea in Ore nondum erat sed Auris Dei iam in Corde erat My Words were not come so forward as my Mouth d Aug. in Ps 31. saith S. Austen and the Eare of God was already in my Heart And againe e Aug. in Ps 141 Nisi voce Pulmonum Laterum Linguae claemes Homo te non audit Cogitatio tua clamor est ad Dominum Vnlesse thou vse the helpe of the Lungs and Sides and Tongue Man heares thee not but thy Thought in regard of God is Clamour ynough And yet againe in a Third place f Aug. in Ps 148. Hom. 16. Quomodo Aures nostrae ad Voces nostras sic Aures Dei ad Cogitationes nostras As our 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 †B. Bilsons Survey of Christs Sufferings p. 200. 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 Preseruing in Health According to the Former g Aug. in hunc Ps saith S. Austen it was said in the Former h Ps 6.2 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 Psalme his Prayer is that being sound he may not be diseased According to the Former it is there said i Ps 6.4 O saue me for thy Mercies sake according to the Latter it is here said Giue sentence with me O Lord according to my Righteousnes and according to the Innocency that is in me There he desired a Remedy to bee rid of his Disease here he requests a Preservatiue least he should relapse 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 Ioh. 1.47 Behold an Israelite indeed in whom is no Guile Such as was Iacob of whom the Scripture m Gen. 25.27 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 Iob. 1.1 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 mixture that God requireth in those that are his Where as his Excellent o His MAIESTIES Meditation vpon 1. Chron. 15. v. 25 26 27 28 Part. 5. in his Workes p. 88 MAIESTY hath obserued Christ recommends vnto vs the Wisdome of Serpents not thereby to deceiue and betray others but to arme vs against the Deceit and Treason of Hypocrites that goe about to trap vs. What an Helper God is hath bene spoken p Expos on Ps 37. p 78. 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 Patient 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 whethersoeuer our Lusts doe leade vs Sometimes in his great Mercy he vseth Promises sometimes in his Iustice hee vseth 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 Controuersies to end and determine them by his Sentence To the Guilty such as all of vs in an other case are by Nature Experience teacheth how dreadful a Sight the Face of a Iudge is Rulers q Rom. 13.4 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 the r Exod. 34.7 Guilty and it is a righteous thing with God ſ 2. Thess 1.6 saith S. Paul to recompence Tribulation to them that trouble you And t Gen. 18.25 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 Ecclus. 7.6 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 the x Ps 104 3◠Earth shall tremble at the Looke of him if he doe but touch the Hils they shall smoke If I speake of Strength y Iob. 9.19 saith Iob Loe he is strong and againe z Iob. 36.19 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 Argument The Patience of God What manner of Patience is in God a Cyp. de Bono Patient saith hee and how great for quantity who patiently suffereth profane Temples of the Heathen worldly Inventions and execrable Sacriledge to be committed by Men in contempt of his Maiesty and Honour and yet notwithstanding causeth the Day to shew and the Sunne to shine aswell vpon the b Mat. 5.45 Evill as the Good Hee watereth the Ground
difference it pleased GOD to put vpon the Workes of Power and the Workes of Wisdome wherewith concurreth that in the Former it is not set down that GOD said Let there be Heauen and Earth as it is set downe of the Workes following but actually that GOD made Heauen and Earth the One carrying the Stile of a MANVFACTION and the Other of a LAW DECREE or COVNCELL From the Heauens in generall our Prophet commeth in Particular to the Moone and Stars which why they were ordeined at the first Moses declareth in many Words Let there be Light r Gen. 1.14 saith Moses in the Firmament of the Heauen to diuide the Day from the Night and let them bee for Signes and for Seasons and for Dayes and Yeeres And let them be for Lights in the Firmament of the Heauen to giue Light vpon the Earth And God made two great Lights the greater Light to rule the Day and the lesser Light to rule the Night he made the Starres also And God set them in the Firmament of the Heauen to giue Light vpon the Earth and to rule ouer the Day and ouer the Night and to divide the Light from the Darknes Otherwise as ſ Plin Nat. Hist l. 2. c. 107. Pliny noteth it exceedeth all Miracles that any one Day should passe and all the World not to be set on a light consuming Fire But how comes it that in this place there is no mention of the Sunne who is the Chiefe of all the rest For as Light is the Queene of Heauen as t Aug. Confess l. 10. c. 34. speakes S. Austen so who is the King to that Queene but that glorious Planet in Heauen that heauenly u Ps 19.5 Bridegroome who so much rejoyceth euery Day to runne his Course x Chrys in hunc Ps S. Chrysostome is of Opinion that in specifying the Moone and Starres he intimates the Sunne to And because that Some saith he exempt the Night from being the Workemanship of God the Prophet here sheweth them their owne Error in making mention of the Moone declaring in these Words that God was the Workeman thereof Whereunto is correspondent that of the Prophet y Esay 45.7 Esay I forme the Light and create Darknes I make Peace and create Euill I the Lord doe all these things But as the Moone is here mentioned and the Sunne not spoken of so elswhere the Sunne is mentioned and the Moone not spoken of at all as in the z Ps 19.5 Psalme before alleaged In them hath he set a Tabernacle for the Sunne which commeth forth as a Bride-groome out of his Chamber and reioyceth as a Gyant to run his Course a Greg. in Ezech Hom. 13. S. Gregory thinkes that the Prophets omitting the Sunne in this Psalme cannot be excused but by an Allegory I should thinke that this Psalme was made in the Night time when the Sunne being gone from that Horizon the Moone was in her Brightnesse all the Night long as sometimes She appeares to vs when She is in the Full. Vers 4. What is Man that thou art Mindfull of him and the sonne of Man that thou visitest him Man b Calvin Instit l. 1. c. 1. §. 3. saith Calvin is neuer sufficiently touched and inwardly mooued with Knowledge of his owne Basenes vntill he haue compared himselfe to the Maiesty of God And how in that case they are at their Wits end we haue often Examples saith he both in the Booke of c Iudg. 13.22 Esay 6.5 Ezec. 2.1 Iudges and in the Prophets so that this was a common Saying among the People of God We shall surely die because wee haue seene God With like Astonishment is the Prophet David here strucken and as here so elswhere Lord d Ps 144.3 saith he what is Man that thou so respectest him or the Sonne of Man that thou so regardest him And Iob to like purpose What is Man e Iob. 7.17 saith he that thou shouldst magnifie him and that thou shouldst set thine Heart vpon him and that thou shouldst visit him euery Morning and try him euery Moment So that holy Men here speake as Mephibosheth f 2. Sam. 9.8 spake to Dauid What is thy Seruant that thou shouldst looke vpon such a dead Dog as I am Indeed consider we Man as he comes into the World and the great adoe there is about him in the bringing of him vp and when once he is brought vp the many By-wayes that he takes and well may we say as here it is What is Man and the Sonne of Man Pliny saw somewhat in Mans Miseryes when he g Plin. Nat. Hist l. 7. Prooem spake as he did namely of all other liuing Creatures how Nature hath brought him forth altogether Naked and afterwards when he is clothed how she hath clothed him yet with the Bounty and Riches of Others how when he is Borne he is immediatly fast bound hauing no part or Member at liberty a point not practised on the young Whelpes of the wildest Beast that is how among all other Creatures there is not one but by a secret instinct of Nature knoweth his owne Good and whereto he is made able some make vse of the Swiftnes of their Feete Some of their Wings some of their Finnes and so forth Man only knoweth nothing vnlesse he be taught he can neither Speake nor Goe nor Eate otherwise then he is trained to it in a Word how naturally he is apt and good at nothing but to pule and crye but how much deeper should wee looke then Pliny did into the Depth of his Misery should we consider which Pliny did not neither indeed could hee the great and aboundant MERCY of God in bestowing vpon him such Dignities as here are specified by the Prophet amidst those and greater Miseries as First that the Lord is Mindfull of him Secondly that he Visiteth him Memores quasi absentis visitas praesentem Thou art Mindfull h Aug. in Ps 35. saith S. Austen as of one that is Absent thou visitest him as Present Thirdly that he Crowneth him with Glory and Worship Fourthly that he giues him Dominion ouer the Workes of his Hands and puts all things in subiection vnder his Feete as is specified in these Particulars Sheepe Oxen Beasts Fowles and Fishes Nor all this in regard of Princes onely and the high Potentates of the VVorld but as i Lem. Exhort ad Vit. Opt. Instit c. 3. Lemnius well noteth Vniversitatis Prafecturam ac Principatum attribuit etiam infimo cuique Cerdoni ac Plebeio qui non minus fruitur Creatoris Munificentia totiusque Mundi Amoenitate spectabili cum primis ac visenda quà m Regum quivis Copijs Opibusque affluens He bestoweth the Gouernment and Principality of all these worldly Things euen vpon euery meane COBLER and basest Artisan who no lesse inioyes this Munificence of the Creator and Pleasure of the World then the most wealthiest King and Potentate But what hath