e Printed by my FATHER William Seres Aº D. 1549. set forth in King Edwards time it seemes it came from thence if not from the English Psalter which was in King Edwards dayes But whensoeuer or howsoeuer the Word Looke came first in here it is to good purpose lest we should passe ouer such a passage as this without any obseruation at all But now to the matter it selfe According as the Actions of Men are so are Men most commonly esteemed of in the World For Man as speakes the f Arist Ethic. l. 3. c. 5. Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is the Fâ—untaine and Father of his Actions as of his Children As then it cannot be but a speciall joy vnto him to see euery thing thriue with him that he taketh in hand so hath he a Promise made him that so it shall be So was it with g Gen. 30.27 Iacob when he serued vnder Laban so was it with h Gen. 39.23 Ioseph when he serued in the Prison And yet this vniversall whatsoeuer we must in some sort restraine to as being to be vnderstood of those things that he doth according to his Vocation So that if he follow his Vocation keepe himself within those bounds then may he build on this Promise then shall the Lord make him plenteous in euery worke of his hand as i Deut. 30.9 Moses speakes then l Psal 32.11 Mercy shall embrace him on euery side and the m Psal 91.11 Angels shal be charged with him to keep him in all his wayes as speakes the Prophet Dauid But thus much of the Godly come we now vnto the other sort against whom they are opposed I meane the Wicked whom the Prophet shewes next as the n Plutarch de Ira cohibenda Lacedemonians did vnto their Children their drunken Helots to teach them to beware of the Vice of Drunkennes the better Verse 5. As for the Vngodly it is not so with them but they are like the Chaffe which the wind scattereth away from the face of the Earth It might haue beene thought that the Prophet in this place would haue held on his Metaphor and haue compared as the Good to a Good Tree So the Wicked to a Tree to though it were but to a fruitlesse Tree and so St Iude doth These are Trees without fruit o Iude v. 12. sayth he twyse dead plucked vp by the roots Howbeit the Prophet here compareth them with that which is much worse They are saith he Like the Chaffe It is Motz in the Originall and Motz signifieth the huske or hull wherein the Corne lieth when it is brought into the Barne It is likely St Iohn Baptist alluded hereunto when speaking of the Wicked he compares them to Chaffe to p Mat. 3.12 saith that our Sauiour shall gather his Wheat into his Garner but will burne vp the Chaffe with vnquencheable Fire And as the Wicked here are compared vnto Chaffe so are the Iudgments of God compared here to the Wind. The Wind is an q Frytschius de Meteoris Exhalation hot and dry eleuated by the Sunne to the middle Region of the Aire by reason of the Coldnes whereof being driuen downewards againe and meeting with other Exhalations it is driuen sidewayes vpon the Earth in the lowest Region which it fanneth vp and downe lest the Aire should be corrupted by too much stilnesse It is called by this our Prophet elsewhere r Ps 18.15 The breath of Gods displeasure so powerfull against all withstanding that we read of goodly Edifices nay Townes and Cities that haue bene ruinated thereby And how may Chaffe then stand before it Wherefore as the Rulers of Iezreel said concerning Iehu Å¿ 2 King 10.4 Behold two Kings stood not before him how then shall we stand So may the Wicked say if his Iudgments be like the Winde and our selues but to Chaffe seeing so great Buildings cannot stand before the Winde much lesse Chaffe how shall we be able to stand The same which in the next words the Psalmist sayth by way of Conclusion Verse 6. Therefore the Vngodly shall not be able to stand in the iudgement neither the Sinners in the Congregation of the Righteous The Iudgement here spoken of is likely to be the last Day when they shall say to the Mountaines and Rocks t Rom. 6.16 Fall on vs and hide vs from the face of him that sitteth on the Throne and from the wrath of the Lamb for the great Day of his wrath is come and who shall be able to stand And it is the more likely to be that Day because it is here said The Congregation of the Righteous for otherwise here in this World there is no such Congregation of them they are rather dispersed through the World Some are tortured as u Heb. 11.35 speakes the Apostle others haue triall of cruell mockings and scourgings yea moreouer of bonds and imprisonment They are stoned they are sawen asunder are tempted are slaine with the Sword they wander about in sheepe-skinnes and goat-skinnes being destitute afflicted tormented Of whom the World is not worthy they wander in Desarts and in Mountaines and in Dennes and Caues of the Earth But x Horat. Carm. l. 2. Od. 10. Non si malè nunc olim sic erit There will be a Day when they shall at length be gathered togither He shall send his Angels y Mat. 24.31 saith our Saviour with a great sound of a Trumpet and they shal gather together the Elect from the fowre winds from one end of Heauen to the other It is not vnlikely our Saviour in that place alluded to that of Ezechiel where Life being put into dead bones They liued z Ezech 37.9 saith the Prophet and stood vpon their feet an exceeding great Army In this great Congregation then in this great Assembly wherein We must al appeare a 2 Cor. 5.10 before the Iudgement seat of Christ that every one may receaue the things done in his Body according to that he hath done whether it be Good or Bad how shall the Vngodly be able to Stand. And if the Righteous scarcely be saued b 1 Pet. 4.18 saith S. Peter where shall the Vngodly Sinners appeare If any hidden Crime of ours c Chrys in Ep. ad Rom. Hom. 5. saith S. Chrysostome should now at this time be notified vnto the Congregation here met would not hee whose fault it were rather dye in the place and wish the earth would swallow him vp then to haue but so many witnesses of his Fault as now are present And in what case then shall we bee Wretches as wee are when all shall bee laid open to the whole World in such a glorious great Thâ—ater as that shall be consisting partly of those wee knowe partly of those we knowe not And yet why saith he doe I terrifie you with this opinion of Men when it is much more convenient to doe
yet afterwards when he was baptised l Euseb Jb. c. 63. Graece p. 255. b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now of a truth saith he I knowe my selfe to be BLESSED and that I am counted worthy to inioy hereafter everlasting life that I am made partaker of heavenly light Vers 2. But his delight is in the Law of the Lord and in his Law will be exercise himselfe day night Nobis initium bonorum abstinentia peccatorum est To vs m Ambros in hunc Ps saith S. Ambrose the beginning of good things is an abstinence from sinnes and therefore we read n Ps 37.27 Flâ—e from evill and doe the thing that is good The Prophet in the former verse hath taught vs to flee the evill but because that is not sufficient he teacheth vs now a new Lesson namely to doe the thing that is good That is to delight in the Law of the Lord and to exercise our selues therein First for the Law of the Lord. The Latine word Lex which signifyeth the Law is o Vid. Vrsiâ— Catech. Angl. edit 1611. p. 886. deriued from Lego which hath two significations namely to read and publish or els to choose With the former derâ—vation agreeth thâ— Hebrew word Thorah with the later 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greeke In the Hebrew the Law iâ— called Thorah Doctrine because Lâ—wes are published vnto all that euery one may learne them The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commeth from a Wotd that signifieth to diuide and distribute and therefote the Law is so called because it distributeth vnto euery one proper charges and functions Now the Law as it is sometimes taken in holy Scripture for the whole Old Testament in generall so sometimes againe for the Bookes of Moses only as here in this place Moses wrote Fiue in all winch were therefore called the LAVV for asmâ—ch as all the Lawes that belonged to the Iewes Morall Ceremoniall and Iudiciall were comprised in those Bookes The Morall Law is a Doctrine agreeing with the eternall Wisdome and Iustice of G d discerning things honest and dishonest knowen by nature and engendered in reasonable Creatures at the Creation binding all the reasonable Creatures to perfect obedâ—ence both Internall and Externall promising the fauour of God and euerlasting Life to those which performe perfect Obedience and denouncing the wrath of God and euerlasting Paines and Punishments vnto them who are not perfectly correspondent thereunto The Ceremoniall were Lawes deriued from God by Moses concerning Ceremonies that is Externall solemne Actions and Gestures which in the publique Worship of God were to be performed binding the Iewes vntill the comming of the Messias that they should distinguish that People and the Church from others and should be Signes Symbols Types or Shadowes of spirituall Things to be fulfilled in the New Testament by Christ The Iudiciall were Lawes concerning the ciuill Order or ciuill Government or maintenance of externall Discipline among the Iewes according to the tenour of both Tables of the Decalogue that is of the Order and Offices of Magistrates of Iudgment Punishments Contracts and of the distinguishing bounding of Dominions deliuered from God by Moses for the setling and preseruing of the Iewes Commonwealth And these are that Law here intimated by the Prophet and whereof he speaks so much in his 119. Psalme It is the longest and largest Psalme in all the Booke consisting of 176. Verses and not one of all those Verses one only p There are in the English fiue more the 84. the 121 the 132 the 149 and the 156. but in the Latine they haue one of these Words according to the Latine excepted namely the 122 but makes mentioÌ„ of this Law or by that very name or by the name of Testimonies Way or Wayes Word or Words Commandements Statutes Iudgements Ceremonies Righteousnes or Trueth In these Lawes it should seeme the Iewes were so perfect that Iosephus speaking of them Euery one q Ioseph cont Appian l. 2. sayth he of our Nation being demanded of our Lawes can answere as readily as he can tell his owne Name For euery one of vs learning them as it were so soone as we come to the vse of Reason we haue them as it were written and printed in our mindes and by this meanes offend we much more seeldome and when we offend we are sure to be punished Secondly where it is said His delight is in the Law it may very well be taken for continuall Reading the same Law Orationi Lectio Lectioni succedat Oratio Let her pray and read r Hieron ad Lect. de Instit Filiae sayth St Ierom read and pray wrighting to a Gentlewoman concerning the bringing vp of her Daughter And writing to an other Let the Booke of sacred Scriptures Å¿ Hieron ad Rust Monach. sayth he be neuer out of thy hands or from thine eyes Discatur Psalterium ad verbum As for the Book of Psalmes get that in thy memory word by word For such is our Nature t Aug. Quaest mixtim qu. 120. saith St Austen as that it becomes dull and heauy if we accustome not our selues to reading For as iron if it be not vsed gathereth rust so the Soule vnlesse it be frequent in reading diuine Scriptures is surrounded with Sinne as it were with rust Thirdly after Reading he meditates thereupon and therefore is it here added And in his Law will he exercise himselfe day and night Excellent things they are that are spoken of Meditation and it is strange what in this case Authors report euen of Bruit Beasts This u Plin. Nat. Hist l. 8. c. 3. saith Pliny is knowen for certain that on a time there was an Elephant not of so good capacity as his Fellowes to take out his Lessons to learne that which was taught him Wherevpon being oftentimes beaten for that blockishnesse of his was found studying and conning those Feates in the night which he had bene learning the day before The same x Plin. l. 10. c. 42. Pliny tells vs the like of Pyes and Stares Nightingales and y Plutarch de Solert Animal Plutarch tells of a Pye that to learne certaine Tunes which shee heard Minstrels play waxed dumbe many dayes after At length vpon the sodaine she brake forth into the same Tunes which those Minstrels had playd before to the astonishment of all that heard her and thought she would neuer haue sung again But to returne vnto my purpose Meditation is that in the Old Law which was signified by Chewing the Cud. For as there the Swine was z Levit. 11.7 vncleane to the Israelites because it chewed not the Cud howsoeuer it divided the Hoofe so howsoeuer we read the Word and divide our times to that purpose yet vnles we Meditate thereupon and doe as the Blessed a Luc. 2.51 Virgin did lay it vp in our hearts as in good ground either the wicked One commeth and catcheth it away b
is with thy Punishments for then the Lord is said to be Angry when he destroyeth his Enemies But what is that which here followeth Arise Vp for me in the Iudgement that thou hast commanded The Iudgement g Chrys in hunc Ps saith S. Chrysostome that God hath Commanded is to helpe those that are in need and not in any wise to neglect such against whom there are Dangers towards and therefore thou O Lord who by thine owne Law hast taken order that so wee should doe doe it also by thine owne Deeds No doubt but God is the Fountaine of Pitie and if we that are but Conduits come from him ought to be Pitifull how much more should he himselfe be who is the Fountaine it selfe Some corrospondence this Passage hath with that in the Lords Prayer h Mat. 6.12 Forgiue vs our Debts as we also forgiue our Debters Meaning that seeing we who haue but a Drop of Mercy in respect of thee forgiue others thou who art the Fountaine of Mercy doe thou forgiue vs. Verse 7. And so shall the Congregation of the People come about thee for their sakes therefore lift vp thy selfe againe It is storyed in i Exod. 18.13 Exodus that when Moses sate to iudge the People The People stood by Moses Or as it was in our Former Translation The People stood about Moses from Morning vnto Eauen It was the Custome belike in those Ages to stand about their Magistrates as it were in a Ring that so the Words of the Iudge that spake might haue the better accesse to every of them The Crowne is set vpon the Kings Head and compasseth it l His MAIESTIES Meditat. on Mat. 27. v. 27.28.29 Or Paterne for a Kings Inaugur p. 48. saith his Excellent MAIESTIE vpon whose Head may it long set and compasse it for ever to shew that as the Crowne compasseth the Kings Head so is he to sit in the Midst of the People his wakerife Care is ever to be imployed for their Good their Loue is his greatest Safety and their Prosperity is his greatest Honour and Felicity For many times among the Romans the Word CORONA signifies the People m Steph. Thesaurus in Verb. Corona Perottus takes it to come of Chorus and therevpon in old time it was written with an H though n Quintil Instit Orat. l. 1. c. 5. Vid Polit. Misâ—ell c. 19. Quintilian mislikes that writing But to returne where I left As Moses then did sit in the midst of the People and the Iudges with him so to such a Custome it is that the Prophet alludeth in this place Intimating that if the Lord would be thus beneficiall to him it would be a Cause the whole People would the rather relye vpon him in regard they saw the Fruit thereof in the Prophet himselfe But what was it the Prophets meaning that the People should compasse the Lord in Heauen No but the meaning is n Chrys in hunc Ps saith S. Chrysostome that they should Sing vnto him that they should Praise him that they should Honour and Extoll him in their severall Congregations which forasmuch as in the Temple was perfourmed by such Assemblies as stood in Circuit round about for so were their Synagogues built as we see to this Day hence it is that the Prophet thus speakes Like as our Saviour in like sort o Mat. 18.20 Where Two or Three are gathered together in my Name there am I in the midst of them Thus was he in the p Luc. 2.46 Midst of the Doctors hearing them and asking them Questions And after his Resurrection when the Disciples were assembled together for feare of the Iewes came Iesus and stood in the Midst q Ioh. 20 19. saith S. Iohn and againe Eight Dayes after the Doores being shut came Iesus and stood in the r V. 26. Midst againe Indeed IESVS is the true CENTER to whom Euery of the Faithfull by equal Lines hath his true Reference Whereas it is added here in this place For their sakes therefore lift vp thy selfe againe That is Å¿ Piscat in hunc Ps saith Piscator Once more get thee vp into thy Seat of Iudgement For such Thrones and Seates were set very high Vers 8. The Lord shall iudge the People giue sentence with me O Lord according to my Righteousnes and according to the Innocency that is in me First whereas it is here said The Lord shall iudge the People what Lord t Aug. in hunc Ps saith S. Austen but IESVS CHRIST for the u Ioh. 5.22 Father iudgeth no Man but hath committed all Iudgement to his Son Though in this place it may signifie to Rule and Gouerne like as the x Heb. 10.30 Apostle to the Hebrewes applyes it out of y Deut. 32.36 Deuteronomy So the Prophet David in an other a Ps 9.8 Psalme He shall iudge the World in Righteousnesse and minister true Iudgement vnto the People And againe b Ps 67.4 O let the Nations reioyce and be glad for thou shalt iudge the Folke righteously and gouerne the Nations vpon the Earth And Abraham to this purpose c Gen. 18.25 Shall not the Iudge of all the Earth doe Right Secondly in that the Prophet cryeth here Ad Sententiandum to haue Sentence giuen him we are to obserue his Assurance in the Equity of his Cause And what a Comfort it is to sue in that Court where the Equity of the Cause may prevaile I leaue it to poore Suitors to consider of in their Extremities and what a World it was euen among Heathens when of a Iudgement giuen at one time it was said by a good Remembrancer d Valer. Max. Memorabil l. 7. c. 7. Si ipsa Aequitaes hac de re cognescere potuisset iustiusve aut gratius pronunciaret Had AEQVITY it selfe sate in Iudgement could shee haue giuen a more Righteous and Gracious Sentence But I feare me they finde those other of the same Author more oftentimes true which he spake of a Sentence ill giuen e Valer. Max. Memorab l. 6. c. 6. Crediderim tunc ipsam Fidem humana Negotia speculantem moestum gessisse Vultum perseverantissimum sui Cultum iniquae Fortunae Iudicio tam acerbo exitu damnautem cernentem The best English to this is PATIENCE and in no wise to be forgotten that f Nebrissens Dec. 2. l. 3. c. 1. My LORD of CANT on Ionas Lect. 3. §. 17. Lewes the Eleuenth King of France did on his Death-bed restore two Counties to the Heires of Iohn the King of Arragon to which in all his Life-time before he would neuer condiscend CONSCIENCE at last wrought with him But how comes it that the Prophet here calleth for Sentence according to his Righteousnes and according to his Innocency This had not wont to bee the Prophets Plea His Plea had wont to be for so it was in the Former g Ps 6.4 Psalme O saue me for thy Mercies