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 [Page 2] none of them the style and title of a King but David, and him twice in one verse, Matth. 1.6. and that for a literall and morall reason: partly, because he was the first king settling and esta­blishing the kingdome of Israel; but principally, for that he was endowed with al princely qualities, as justice, wisdome, cle­mencie, courage, and de­votion: A king as migh­ty in religion as valour; who wrote more like an Evangelist then a Pro­phet. And therefore the Fathers conclude him to be, Homo in Veteri, non de Veteri Testamento, a man [Page 3] that lived in the time, but not after the manner of the old law, more like a Christian then a Jew. As the fat was taken away from the peace-offering, so was David chosen out from a­mong the children of Isra­el Ecclus 47.2. That which was most excel­lent in every thing, the Hebrews called the fat: as, adeps frumenti, the fat of the corn; medulla tri­tici, the marrow of the wheat. The witty imi­tatour of Solomon doth there make an allusion between the father of Solomon and the fat of the peace-offering: All the peace-offering was [Page 4] the Lords, yet all was not offered to him; but part was given to the Priest, and a part to the people: but the fat was fully burnt up to the Lord: So the zeal of Gods house burnt up Da­vid as the fat of the sa­crifice. In this fire of zeal did he oft ascend, Judg. 13.20. like the Angel in the flame of Manoah's altar, to the throne of God: and his tongue being touched by a coal from that altar, many a dainty song did he tune upon his harp; which harp was no [...] more sweet then his song was holy.

Though Moses the [Page 5] man of God was the first that by a speciall di­rection from God began and brought up this or­der, to make musick the conveyer of mens duties into their minds; yet Da­vid the darling of God hath sithence continued it, as having a speciall grace and felicitie in this kind. One touch of the sonne of Jesse, one mur­mure of this heavenly turtle, one Michtam of Davids jewel, his golden song, is farre above the buskind raptures, the ga­rish phantasmes, the splendid vanities, the pa­geants and landskips of profaner wits.

[Page 6] Et hîc rhetoricantur Patres: The Fathers both Greek and Latine have robed his Psalter with many rich encomiums. Athanasius, and Basil, and Augustine, and Hierome, and Chrysostome, and al­most all the new writers, stand so deeply affected to this book, that they hold it to be the Souls A­natomie, the Lawes Epito me, the Gospels Index Omnis latitudo Scripturarum, Hier. The breadth of the whole Scripture (as he sometimes spake of the Creed, and the Lord prayer) may hither be re­duced. And it is observe­able out of Luke 24.24. [Page 7] that it is put for all the books of the old Testa­ment as they are differen­ced from the Law of Moses and the Prophets. Again, it appeareth in the Gospel that Christ and his Disciples were very conversant in this book, because in their sayings and writings not fewer then sixty authorities are produced from above fourty of these Psalmes. B. King, Lect. 26. on Jonas.

This book was and still is more usually both sung and read, not onely in the Jewish Synagogues but in Christian assem­blies, as well by the peo­ple as the Minister, and that with more outward [Page 8] reverence, then any par [...] of holy Writ. The Jew [...] acknowledge the old Testament, abhorre th [...] new; the Turks disclam [...] both, D ^r Hake­well in his Davids Vow, pag. 2. yet swear as solemnly by the Psalmes o [...] David as by the Alcora [...] of Mahomet.

In all ages this boo [...] hath ever been esteeme [...] of the best & most learned men. Yea, the great­est Potentates, who with Joseph have had manu [...] ad clavum & oculos ad ca­lum, have without blush­ing stooped unto a verse it being the usuall recrea­tion of King David, wh [...] was, as Euthymius speaks primi Regis & lingua, & [Page 9] cor, & calamus, the [...]ongue, the pen, & heart of the King of Heaven. Thus, as we reade, our good king Alfred trans­lated the Psalter himself into the Saxon tongue. And our late most learn­ed King James of happie memorie (who as it is said of Scevola, K. James. that he was Jurisperitorum eloquentis­simus, of all lawyers the most eloquent man; so was he [...], of our Nobles the most skilfull in Divinitie; and as Sylverius said of Cae­sar, he honoured learn­ing with his own labours: a Prince mighty both with his sceptre and his pen; [Page 10] who besides his prose, it [...] ad carmen noverat, mad [...] such a verse when h [...] pleased, etiam sanissim [...] coloris, of a most daint and elaborate composit [...] on, as became Buchanan best Scholar) among other things truly and exactly translated ou [...] Church-psalmes, no [...] long before he was translated hence.

The Subject of thi [...] book is singular: Fo [...] whereas the other Pro­phesies were the Ambassies from God to th [...] people, or at least the abstracts thereof, these are for the most part holy colloquies, holy whisperings, [Page 11] and secret confe­rences with God. What a spirituall Library of all manner of prayers, pre­cepts, exhortations do I here find! The Psalter of this Kingly Prophet operateth that in the Church which the Sun doth in heaven; it illumi­ [...]ateth, heateth, and ma­ [...]eth fruitfull all the good desires of Christianitie. Our Prophet once desi­red to be a doorekeeper in [...]he house of the Lord; Psal 84.11. and [...]e was heard in that he [...]rayed for: for, as Hilarie [...]aith, this whole book of [...]salmes was but a bunch of eyes, opening severall [...]oores to let the soul enter [Page 12] into all the treasures of devotion. This is the Spouses garden: here be lily [...] and roses; here be apple [...] and pomegranates, an [...] sweet fruits; here be th [...] myrrhe, Cant. 4.12.13. aloes, & Cassi [...] and sweet spices; here b [...] the fountains and well of living water; hîc su [...] preces & vota, here a [...] prayers and consolation [...] and amulets of comfor [...] more pleasant then th [...] pools of Heshbon, mo [...] glorious then the towe [...] of Libanon, more red [...] lent then the oyl of A [...] ron, more fructifyi [...] then the dew of Hermo [...] Prophets, Apostles, h [...] Martyrs, all the ancie [...] [Page 13] Fathers have made use of [...]is book that begins [...]th Blessednesse, and [...]ntains nothing but [...]essednesse; Blessednesse [...]ing times repeated twenty [...]en times in the con­ [...]ete in this one book: Revel. 21. [...]hich like the tree that [...]areth fruit every [...]neth, the Church hath [...]pointed shall bring [...]th fruit every moneth [...] due season.

As the matter is ex­ [...]llent, so is it digested [...]o an elegant form of [...]ords: Which fall not [...]th the vulgar libertie [...] speech, but run in [...]mbers upon ordered [...]et of divine poesie, [Page 14] composed and set to M [...] sicall tunes: in observ [...] tion of which the Psa [...] mist is as criticall as th [...] daintiest Lyrick or H [...] roick, yet with a vast d [...] paritie, both for subs [...] mitie of matter and admirable expression. S [...] rightly did Hierome pr [...] nounce of David to Pa [...] linus, that he is our Si [...] nides, Pindarus, Alce [...] Catullus, and in stead all others.

Sundry reasons are [...] ven why the Lord wou [...] have the chief points Religion included numbers by the sw [...] Singer of Israel. T [...] first is, That they mig [...] [Page 15] be transmitted pure and without depravation to [...]osteritie: for they run [...]o evenly and so harmo­ [...]ously upon feet, that if [...]here want but a word or syllable the errour is de­ [...]rehended.

Secondly; it is done [...]or the help of memorie: [...]or concinnitie of num­bers is sooner learned [...]nd longer reteined then [...]rose.

Thirdly, it puts us in [...]ind of the harmonie [...]f our actions: In which holy and heavenly use of [...]he harp the royall Pro­ [...]het by his tunes of Mu­ [...]ck teacheth men how to [...]et themselves in tune, [Page 16] Psal. 15. and not one [...] how to tune themselv [...] but to tune their ho [...] hold, Psal. 101.

Fourthly, to leap ov [...] a large field at once, a [...] to speak a little more that of which we can [...] ver speak enough, it s [...] veth for the comfort the godly who are mo [...] often cheared by Ps [...] modie then by Praye [...] In this last respect S. A [...] gustine thus describeth Psalme, Prolog: in Psalm. Psalmus tranqu [...] litas animarum est er sig [...] fer pacis, A Psalme is t [...] tranquillitie of the so [...] and standard-bearer peace. With which greeth that of S. A [...] [Page 17] [...]rose, Psalmus est vox ec­ [...]esiae, et clamor jucundita­ [...]s. And this hath truly been verified in the expe­ [...]ence of the Saints, that [...]evout singing of [...]salmes causeth teares of [...]y to stand in the eyes [...]f yet we may call them [...]ares, or not rather the [...]ew of heaven, Lib. De scalâ clau­strali. with S. [...]ernard) which adde a [...]rment to the torment­ [...]. O how often, saith [...]ood S. Augustine, have [...]wept for joy, when the [...]weet hym [...]es of thy [...]raise, O Lord, have [...]unded in my eares. Aug. lib. confess. cap. 6 [...] Et [...]liquebatur cor meum, My heart melted, and [...]rops of heavenly passi­ons [Page 18] distilled into my sou [...] Suspirans tibi & respiran [...] Sighing and longing afte [...] thee, I was overjoyed i [...] spirit, and wholy overcome with the frago [...] of thy sweet ointment [...]

I will end this prefa [...] with a note already mad [...] unto my hand: Athanasius in an epistle ad Ma [...] cellinam De optima inte [...] pretatione Psalmorum, reports, that coming to a [...] old man, and falling i [...] talk with him about th [...] Psalmes, he receive [...] from him a good direct [...] on: whereupon, as himself saith, he listened diligently: The note wa [...] this, That there is grea [...] [Page 19] odds between the Psalms [...]nd other Scriptures: for [...]f you set aside the mysti­ [...]all part of them, the [...]orall is so penned that [...]very man may think it [...]peaks de se, in re sua, it [...] penned for him, and [...]tted for his case: which [...]f other parts of Scrip­ [...]ure cannot be so affirm­ [...]d. To this note of A­ [...]anasius I will adde ano­ [...]er of S. Augustines, [...]et us so reade Psalmes [...]ll our selves be turned [...]to Psalmes, till the [...]nging of Psalmes and [...]ymns unto the Lord [...]vite the very Angels of [...]eaven to bear us com­ [...]any; so shall we learn [Page 20] with a near approch t [...] joyn our souls as clo [...] to the eares of God [...] Philip joyned himself t [...] the chariot of the E [...] nuch. Then sing ye me [...] rily unto the Lord, O [...] Saints of his, for it well b [...] cometh you to be thankfull for you are the timbre of the Holy Ghost.

But because concept [...] ons like hairs may mo [...] easily be filleted up the dissheveled, I will tie [...] my loose thoughts certain knots: I w [...] single out one deer fro [...] the herd, and in particular fix my meditatio [...] on the eighth Psalme.

SECT. 2.

BEfore I enter upon the parts of this Psalme, The title of the Eighth Psalme explained. must first clear the title, and shew what is imply­ [...]d in the very bark and find thereof. The In­ [...]cription, which S. Au­ [...]ustine calles the key of [...]very Psalme, is, To him [...]hat excelleth in Gittith. [...]o are the eighty first & [...]he eighty ninth inscri­ [...]ed.

Some derive the word [...]ittith from a Musicall [...]strument so called, be­ [...]ause either invented or [...]ost used in Gath: and [...]us the Chaldee Para­ [...]hrast translateth it, To [Page 22] sing upon the harp tha [...] came from Gath. So by Gittith here may b [...] meant, either such instru­ments as were used by the posteritie of Obed [...] Edom the Gittite; or tha [...] these Psalmes were mad [...] upon occasion of transporting Gods Ark from the house of Obed-Edom, the historie whereof is in 2. Sam. 6. and 6▪ 10, 11, 12 verses. Others more probabl [...] think it respecteth th [...] time when this and thos [...] songs used to be sung namely at the time Hag [...] gittith, at the vintage which feast was solemnly celebrated by the I [...] raelites; [Page 23] in which they espe­cially praised the name of God for the great and manifold blessings con­ferred upon man: Which [...]s the whole bloud and [...]uyce of this Psalme. Ac­cording to this the Greek [...]ranslateth it the wine­presses: & Gath in Hebrew signifies a winepresse; Tor­cular calcav [...] solus, I have troden the winepresse a­ [...]one, Isaiah 63.3. Where by the way I could take along with me this obser­vation; In those words the Prophet speaks not of himself; for it is he that asketh the question, vers. [...]. Who is he, &c. Proper indeed they are to Christ, [Page 24] and so proper to him onely that we shall not reade them any-where applyed to any other. It is he that was in torculari, in a presse, yea, in a dou­ble Winepresse; In the former he was himself troden and pressed; he was the grapes and clust­ers himself; in the latter, he that was troden on gets up again, and doth tread upon, and tread down his enemies. The presse he was troden in was his Crosse and Pas­sion; never cluster lay so quiet and still to be brui­sed as did Christ in that presse: But that which he came out of, where cal­catus [Page 25] became calcator, was his Descent, and glori­ous Resurrection.

Upon this little piece of ground I could raise an­other fabrick, & inferre this collection from the title, To him that excel­leth: As David entitleth these Psalmes, so doth God for the most part bestow his graces, to him that excelleth; and with a liberall hand doth he deal his favours to him that improves his talent to the best advantage. Gods familie admitteth of no dwarfes, which are unthriving and stand at a stay; but men of mea­sure, who still labour to [Page 26] find somewhat added to the stature of their souls. Emblemes of Perse­verance. The Eagles embleme is Sublimiùs, To flie higher, even to behold the Sun, as Plinie noteth; the Suns embleme is Celeriùs, Swifter, like a giant re­freshed to run his course, as David speaketh, Psal. 19. the Wheat in the Gospel hath its embleme, Per­fectiùs, Riper; First the blade, then the eare, then full corn, Mark 4.28. Ezekiels embleme, Pro­fundiùs, Deeper; first to the ankle, then to the thigh, Ezek. 47.4. Christs embleme was Superiùs; Sit up higher, Luke 14.10. Charles the [Page 27] fifth his embleme was Ʋlteriùs, Go on farther. The woman with childe hath here embleme, Ple­niùs, Fuller, untill she bring forth. So ought e­very Christian to mount higher with the Eagle, to runne swifter with the Sunne, to sit up higher with the guest, to passe on further with the Em­perour, to wax fuller with the Woman, till they may bring forth good fruits of saving faith, and so come to a full growth to be perfect men in Jesus Christ. But it is not my intent to an­gle about the shore: I will now let down my [Page 28] net, and lanch into the deep.

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 [Page 29] 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 master­piece, the Epitome of the greater world: But, What is Enosh, or Enosch, Mans a­basement. 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? [Page 30] 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 [Page 31] 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, Mans dig­nitie. 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, [Page 32] this account o [...] God, doth more exa [...] man then his own vilenesse can depresse him.

In his wonder towards God, as if Gods glory were the circle of David [...] thoughts, he both begin [...] and ends the Psalme with an elegant Epanalepsis Priùs incipit Propheta mi­rari quàm loqui; O Lord our Governour, how excel­lent is thy name in all the world! vers. 1. And de­sinit loqui non mirari; O [...] Lord our Governour, how excellent is thy name, &c. vers. 9. Sicut incipit it [...] terminat; & geminatio re [...] ejusdem intentionem habe [...] & animi ardorem, saith [Page 33] Musculus on Psal. 117. To which agreeth that of S. Augustine upon this hymne, Incipiendum cum Deo, & desinendum cum [...]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 Epipho­ [...]ema, Praised be the Lord.

This is the resolution [Page 34] and Logicall Analysis o [...] the whole Psalme. B [...] should I fold up so ri [...] a work in so small a compasse, I did but shew yo [...] the knotty outside of a Arras-hanging: I wi [...] now open and draw o [...] at length, and present t [...] your eyes the pleasan [...] mixture of colours i [...] each piece thereof. An [...] least I should lose my se [...] in this Zoan, in this fiel [...] of wonders, my meditations shall keep pace wit [...] the Princely Prophet [...] method, and among those magnalia Jehovae mirifica Domini, th [...] wonderfull works of th [...] Lord, I will first conside [...] [Page 35] how that out of the [...]outhes of babes and suck­ [...]ngs he ordaineth strength, [...] still the enemie and the [...]venger.

SECT. 4.

SAint Hierome writ­eth of Paula that no­ [...]le matrone, that she joy­ [...]d in nothing more then [...]uòd Paulam neptim audie­ [...]t in cunis balbutiente lin­ [...]uâ Halleluja cantare, that [...]e heard her niece Paula [...]ven in the cradle with a [...]retty stammering tongue [...] sing Haleluiah unto [...]e Lord. O God, thou [...]eedest no skilfull Rhe­torician [Page 36] to set forth th [...] praise: ‘ Virgil.Ipsa tibi blandos fundent cunabula flores;’ even new-born babe [...] and sucklings do sufficiently declare thy power wisdome, and goodnesse

Thus did the blessed Innocents, those primiti [...] Martyrum, witnesse ou [...] Saviours glory, non l [...] quendo sed moriendo, no [...] by speaking but by su [...] fering for him, so th [...] God out of their mout [...] [Page 37] made perfect his praise. Christ assuredly got praise [...]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. [...]ohn whom he loved: but [...]s praise was made per­ [...]ect by the mouth of those [...]abes and Innocents. Marvel not that children [...]ake up that train: for [...]nto them and unto us [...]en was born a Child, as [...]e Prophet speaks, and [...]ch an one as ever de­ [...]ghted in little ones, like [...]s Father. To him was [...]ver sacrifice more ac­ [...]ptable of beasts, then [...]mbes; of birds, then [Page 38] pigeons: and that Lamb [...] of God carried the sam [...] mind, Matth. 19.14. Suffer little children to come unto me, and fo [...] bid them not, for unto such belongeth the kingdome [...] heaven. And if the kingdome of heaven belong to them, good reaso [...] they should belong un [...] the king. As great Princes will have their se [...] vants to attend on hi [...] whom they honour, [...] God commands the glorious Angels in heave [...] to take charge of his lit [...] ones here on earth; a [...] they are ever rea [...] pitching their te [...] round about them, a [...] do ever attend either [...] [Page 39] their safegard or revenge. Nay, they are no longer Angels as S. Gregorie well observes, then they are so employed: for ac­ [...]ording to S. Augustine, Angel is a name of office [...]ot of nature. They are alwayes Spirits, but not alwayes Angels: For no [...]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 [...]im, who styled Woman [...]he second edition of the e­ [...]itome of the whole world, [...]eing framed next unto [...]an, who was the ab­ [...]ridgement of the whole [Page 40] creation; and though a [...] Infant be but man in [...] small letter, yet (saith another Characterist) he [...] the best copie of Adam b [...] fore he tasted of Eve or th [...] apple.

Thrice happie Infancie, in which no guile [...] gall is to be found! C [...] jus innocentia & ignosce [...] tia, saith Culman, Whos [...] humblenesse and harmlesnesse abundantly co [...] founds the enemie and th [...] avenger: For a littl [...] child being injured takes not any revenge but onely makes complaint to its parents. I [...] [Page 41] this respect we should [...]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 [...]epay it: but onely make complaint to God our Father in heaven, or to the Church our Mother on earth.

He that upon an ambi­ [...]uous word, to which he [...]rames an interpretation against himself, upon [...]ome Chimera of spirit, [...]oth instantly fall into [...]rags, rotomontadoes, [...]untilioes, steps as it were [...]to his Princes chair of state, yea Gods own [Page 42] seat, dethroning both and so disturbs heave [...] and earth. And he th [...] shall communicate wit [...] another, still reteining t [...] impure passion of malic [...] in which is steeped th [...] venome of all other v [...] ces, doth put Adonis i [...] the crib of Bethlehem, [...] heretofore the heathe [...] did.

But from our Saviou [...] crib I remove m [...] thoughts to Moses h [...] cradle. When tyrann [...] call Pharaoh sent out h [...] bloudie edict for th [...] slaughter of all the mal [...] babes and sucklings [...] Israel, when the exec [...] tioners hand should ha [...] [Page 43] succeeded the midwives, The ten­der care of Pharaohs daughter to the in­fant Mo­ses. then was the mercifull daughter of that cruel father moved to com­passion with the beauty [...]nd tears of a little in­fant,

Which young and live­ [...]y oratorie so prevailed with her, that from the [...]rk of bulrushes, where­ [...]n she found it forlorn [...]nd floting among the waves, she brought it to [...]he palace, and bred it; [...]ot as a child of alms, [...]or whom it might have [...]een favour enough to [Page 44] live, but as it had bee [...] her own sonne, in all th [...] delicates and in all th [...] learning of Egypt. Thu [...] many times God write [...] such presages of honou [...] and majestie in the fac [...] of children as are able t [...] confound the enemie an [...] the avenger.

Some have observed how aptly these words ex ore infantum, are her [...] inserted in the secon [...] verse of this Psalme, between the first and th [...] third, wherein the Prophet magnifieth God [...] glory in consideration o [...] the heavens, & such lik [...] works of his and his ordaining; as though th [...] [Page 45] Heavens too, the Sun, the Moon, the Starres, and the rest, were to be rec­ [...]oned among those babes [...]nd infants out of whose mouthes together with [...]thers he hath appointed [...]e predication and per­ [...]ct composition of his [...]raises.

And because parallel [...]xts of Scripture, like [...]sses set one against an­ [...]her, cast a mutuall [...]ght, it will not be a­ [...]isse to illustrate this by [...]nferring and medita­ [...]g on some passages of [...]e former part of the [...]eteenth Psalme, and the next place consider [...]w the heavens declare [Page 46] the glory of God, and the firmament sheweth h [...] handy-work.

SECT. 5.

THough Men onely were made to be th [...] speech-sounding letter in the alphabet of th [...] Creation; though th [...] Heavens, the Day and th [...] Night be mute, yet hav [...] they a language whic [...] is universally understood: The continua [...] succession of day & nigh [...] doth notably set forth the wonderfull power & providence of God; On [...] day telleth another, & on [...] [Page 47] night certifieth another, vers. 2. If the world be, as Clemens Alexandri­ [...]us saith, Dei scriptura, the first Bible that God made for the institution of man; then may we [...]ake those words to be [...]art of the book of the world, where Nights are as it were the black in­ [...]ie lines of learning, Dayes the white light­some spaces between the [...]ines, where God hath [...]mprinted a legible deli­ [...]eation of his glory.

Here with Chryso­ [...]tome we may observe [...]he goodly Eutaxie of [...]he Howers, The Howers compared to young maidens. how like maydens dancing in a [Page 48] round, very handsomely and curiously the [...] succeed one another, and by little and little, and without any stirre in the world, the inmost convey themselves utter most, the formost, hindermost, and middlemost do all shift places one with another, and yet for all this, they never stand still, but do still stand in their just distances, ‘—& positae spatiis aequa­libus horae.’ Where likewise I may assume that of the Apo­stle, Rom. 10.15. How beautifull are the feet of those that bring glad ti­dings? How beautifull [...] [Page 49] [...], how howerlike! and then they are fair and beautifull indeed.

I will elevate this a point higher, and next consider the goodly and glorious vault of heaven, where are those worlds of light, much bigger then so many globes of earth, hanging and mo­ving regularly in that bright and spacious con­tignation of the firma­ment. If there were no other, this were a suffi­cient errand for a mans being here below, to see and observe those good­ly luminaries above our heads, their places, their quantities, their motions, [Page 50] to discern those glories that may answer to so rich a pavement.

The Sun.There is the Sunne, the Heart of the world, the Eyes of the universe, the Gemme of Natures ring, the Prince of life, Monarch of dayes and yeares, the Bridegroom, the Husband of the Earth which provides heat and sustenance for her and all the chil­dren that hang on her breasts.

The Moon.There is the Moon, a weaker light for a neces­sarie use, Mother of moneths, Lady of seas & moystures, a secret work­er upon bodily humours, [Page 51] whose vertue is not greater in her light then in her influence.

There be those twink­ling Starres, The Starres. as it were virgins with torches waiting on their Mistres the Queen of Night: Posuit etiam Deus stellas, Gen. 1.16. Some reade, Dedit stellas, God gave the Starres in way of dowrie or a joynture; but others, Posuit stellas, He set them in order: He hath not set them tanquā in centro, but tanquam in circulo, in excellent or­der.

Surely if these dark and low rooms are so well fitted, The Em­pyreall heaven. it is not like [Page 52] those fair and upde [...] rooms are void. This Sidereall heaven (i [...] contemplation of which in an holy trance I could gaze my self into won­der) is not more richly decked with conspicu­ous candles perpetually burning, then the throne of God with celestiall Lights. There are innu­merable regiments, bands and royall armies of Cherubims and Sera­phims, Archangels and Angels, Saints and Mar­tyrs. There is nothing which a religious soul can covet but she hath it; and to borrow a strain of the Schools, for the [Page 53] closing up of this sweet note, Hîc Deum amamus amore desiderii; at in coelo, amore amicitiae: Here we desire to have God, there we have our full desire.

To cast mine eyes back from whence I have a little digressed, by a retro­gradation, I contemplate again the excellencie of Man, together with the priviledges of his con­dition wherewith God hath ennobled him.

In some creatures we have onely vestigium, the print of Gods foot; but in others imaginem, his image. The Sunne, the Moon, and the Stars are glorious creatures, [Page 54] yet are they but the work of Gods fingers: whereas man is the work of his hands; Psal. 139 14. Thy hands have made me and fashioned me: I will praise thee, for I am fearfully and wonderfully made, &c. The word in the originall signifies such art and curiositie as is used in needlework or embroiderie. Man is as it were Gods Scutcheon, wherein he hath pour­trayed all the titles of the most excellent beauties of the world. The world compared to a large clock. God ha­ving framed the world (saith Causinus in his Ho­ly court) as a large clock, hath proportionably gi­ven to Man the place. [Page 55] The first wheel of this great clock of the world, is the Primum Mobile: The continuall motion, the secret influences of Antipathies 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 [Page 56] 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, Job 38. whereo [...] mention is made in Job who incessantly praise [Page 57] 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 [Page 58] 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 [...], a naturall [Page 59] 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 [Page 60] 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, Adam the first No­mencl [...] ­tor; and why he gave the creatures their names. 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 [Page 61] 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 [Page 62] 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.

Observ.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. [Page 63] 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, Answ. for then they were sub­ject by nature, of their [Page 64] 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 [Page 65] 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 [Page 66] 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 [Page 67] 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. [Page 68] 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 his mouth to the bridle; the Ox his neck to the yoke; the Cow her dugs to our hands; the Sheep her wooll to the shearers. He can now stoop the Hawk to his lure, send the Dog on his errand, teach one fowl to fetch him another, one beast to purvey for his table in the spoil of others. I am fallen upon a subject not more large then pleasant; & híc pin­guescere [Page 69] potest oratio, my lines could here more easily swell into a volume then be contracted into a manual. Lib. De mundo universo. For as Aeneas Sylvius noteth, That there is no book so weak­ly written but it conteines one thing or other which is profitable; and as the elder Plinie said to his nephew when he saw him walk out some howers without study­ing, Plin. lib 3. cap. 5. Poteras has horas non perdere, You might have chosen whether you would have lost this time: so if we would im­prove our most precious minutes to the best, and contemplate on this [Page 70] great school of the world, where men are the scholars, and the creatures the characters by which we spell, and put together that nomen majestativum, as S. Ber­nard calls it, that great and excellent name of God, we should find that there is no creature so contemptible but may justly challenge our ob­servation, and teach a good soul one step to­wards the Creatour. There is not any so little a Spider which coming into the world bringeth not with it its rule, Nascitur aranea cum lege, libro, & lucer [...]â. its book, its light: It is pre­sently instructed in what [Page 71] it should do. The Swal­low is busie in her mason­rie: The Bee toyleth all day in her innocent theft: The Pismires, Prov. 30.25. a people not strong, pre­pare their meat in sum­mer, and labour like the Bees: sed illae faciunt ci­bos, hae condunt, but these make, the others hoard up meat. As Vulcan is commended in the Poet for beating out chains and nets

so thin that the eye could not see them, being [Page 72] smaller then the smallest thread: So the smaller the creature is, the more is the workmanship of God to be admired both in shaping & using there­of. Our God is as cun­ning and artificiall in the organicall body of the smallest creature of the world as of the greatest: And what application we may make thereof, I shall have fair occasion given me again to treat of, when I come to con­sider the Fowls of the aire, and the Fish of the sea. In the mean time ha­ving selected this Psalme for my meditations on Mans Lordship and So­vereigntie [Page 73] over the crea­tures, I proceed accord­ing to the Prophets me­thod; and from his Omnia subjecisti, from some ge­neralls, come to handle some particulars: and, as he hath ranked them in order, I will next de­clare how the Lord hath put under his feet all Sheep and Oxen, and the beasts of the field.

SECT. 7.

THere be beasts ad esum. and ad usum. Some of them are pro­fitable alive not dead; as the Dog, & Horse, ser­viceable [Page 74] while they live, once dead they are thrown out for carrion. Some are profitable dead not alive; as the Hog that doth mischief while he lives, but is wholesome food dead. Some are profitable both alive and dead; as the Ox that draws the plough, the Cow that gives milk, while they live; & when they are killed, nourish and feed us with their flesh: Yet none of them is so profitable as that quiet, innocent, harm­lesse creature, the Sheep: Whose every part is good for something; the wooll for raiment, the [Page 75] skin for parchment, the flesh for meat, the guts for musick. In Sacri­fices no creature so fre­quently offered; in the Sinne-offering, Peace-of­fering, Burnt-offering, Passeover, Sabbath-of­fering; and especially in the daily-offering they offered a Lambe at mor­ning, and a Lambe at e­vening, Num. 28. Lori­nus observeth out of the Fathers, Macta­bant ag­num jugis nostri sa­crificii ty­pum, Lorin. in Act. A­post. c. 8. why a Lambe was so continually offer­ed; namely, as a type of the offering of Christ: who in eight and twenty severall places of the Re­velation is called the Lambe of God.

[Page 76]For the name of Sheep; notatissima est di­cendi forma, saith Bucer: in the 34. of Ezekiel, the Prophets are thirteen times called Shep­herds, and the people one and twentie times called Sheep. In what honour the name, fun­ction and person of Shepherds hath been, is every-where appa­rent through the sacred Scriptures. A Shep­herd was the first trades­man, though the second sonne of all the children of Adam. Shep­herds in high e­steem with God. And after Abel, many Shepherds were in near attendance upon God. A Shep­herds [Page 77] life, saith Philo, est praeludium ad regnum; ideò reges olim dicti sunt [...]: Of which phrase Homer and other Grecians have made use. The old Testa­ment hath none in more esteem then Shepherds. Moses, that kept Jethro's sheep; Jacob, that kept Labans sheep; Amos a Prophet, taken from the herd; Moses a Priest and a Prophet, from the sheep; Elisha the Lords Seer (and you know whose spirit Elisha had) yet taken from the cat­tel; David the Lords Souldier, (and who e­ver got such victories as [Page 78] David?) yet fetched from the fold, and by the choyce of God de­stined to the Throne. B. Hall. When he had lien long enough close among his flocks in the field of Bethlehem, God sees a time to send him to the pitched field of Israel, where at his first appea­rance in the list with that insolent uncircumcised Philistine, whose heart was as high as his head, he takes no other spear but his staff, no other brigandine but his shep­herds scrip, no other sword but his sling, no other artillerie but what the brook affords, five [Page 79] smooth small peebles; and yet by these guided by an invisible hand he overcame the Giant. Afterwards when the diademe empaled his temples, his thoughts still reflected on his hook and harp. All the state and magnificence of a Kingdome could not put his mouth out of taste of a retired sim­plicitie. As a Musician often toucheth upon the sweetest note in his song, pavin or galliard, so our Kingly Prophet in diverse Psalmes, but especially in his three and twentieth, (which we may call his Bucoli­con) [Page 80] hath most daintily struck upon the same string, through the whole hymn: There have you Shepherd, sheep, green fields, still waters, wayes, pathes, valleyes, shadows, yea the rod, and the crook.

But more then all this; God the Father is called a Shepherd, Psal. 80.1. God the Sonne doth name himself a Shep­herd, John 10.11. God the Holy Ghost is na­med a Shepherd and Bishop of our souls, 1. Pet. 2.25. These ve­ry terms of Shepherd and Sheep have led me farther than I thought [Page 81] besides the waters of comfort.

The night hath now furled up her sails, and a clear thin cloud laden onely with a light dew besprinkleth with drops the whole earth, like pearls, which sparkle as little eyes in the faces of the flowers and plants. The glorious Sun is now unlocking the doore of the morning to run his race. The winged Choristers of heaven do now begin to prune and pick themselves, and in their circling turns mount and soar aloft, and caroll out their praises to God, as ren­dring [Page 82] their dutifull de­votions and thanks unto him who hath thus re­flected the beams of the Sun upon them: Whose sweet Anthems and mo­dulations invite mine eare to listen thereunto, and after some pause break off my thoughts from the beasts of the field, and direct my pen to write somewhat of the fowls of the aire.

SECT. 8.

MY meditations are now on wing: and I will make a short and speedy flight through [Page 83] the volarie of the open aire, to look on the num­berlesse guests which it conteineth; to see the severall fowls of all shapes, colours & notes, whom Nature doth so willingly and bountiful­ly furnish for the benefit of man, even to a mir­rour of delicacie, brave­rie, use.

First, if we consider profit, they are for meat. Num. 11. When the Israe­lites in the desert mur­mured for meat, Moses asked whether he should kill all the beeves and sheep, or gather toge­ther all the fish of the sea: He forgot the fowls [Page 84] of the aire. But God sent them such a drift of Quails, in such abun­dance, that they were about two cubits above the earth. O the good­nesse and providence of that great House-keeper of this Universe! They desired meat, and recei­ved Quails; they desired bread, and had Manna. God gave them the meat of Kings, and the bread of Angels. Again, they are not onely food in their flesh, but in their egs also: And as their flesh is for our eating in the day, so are their fea­thers for our resting in the night. They are pro­fitable [Page 85] both in warre and peace, in sagittis belli, & in calamis pacis: Their feathers are for arrows in time of warre to fight with, and for quills in time of peace to write with.

Secondly, they are good if we consider plea­sure. There is pleasure in the taking of them, by fowling to meaner per­sons, and by hawking to Princes and the better sort. There is pleasure in them to the Eye; when the navie of Tharshish brought unto Solomon gold from Ophir, there [...]ame also besides Apes, and Parrats and Popin­jayes, [Page 86] (as some have pro­bably conjectured) and the starrie-trained Pea­cocks, which are onely birds of pleasure; whose daintie-coloured feathers being spread against the Sunne, have a curious lustre, and look like gemms: Job 39.16 The wings of the Peacock are pleasant, and the feathers of the Ostrich. So is the purpled Phea­sant with the speckled side. Our Prophet Da­vid was much taken with the colour of the Dove; Pennae columbae deargenta­tae, her feathers are sil­ver-white, Psal. 68.13. And three severall times in the Canticles doth [Page 87] Solomon set forth the beautie of the Spouse, Cant. 1.14 Cant. 4 1. Cant. 5.12 alluding ad oculos colum­barum, eyes single and direct as a dove, not lear­ing as a fox, and looking diverse wayes; oculos co­lumbinos, non vulpinos. There is pleasure in them to the eare. The harmo­nie of instruments is but devised by art, but the singing and chirping of birds is naturalis musica mundi, The fowls of the aire do sing upon the branches, Psal. 104.12. How doth it delight us to heare the pretty lyrick Lark, the Blackbird, the Linnet, the severall kinds of Finches, the mirthfull [Page 88] Mavis, the Wren, the Thrush, & Starling, & all the shrill-mouth'd quire, chant forth their dulcid polyphonian notes! How doth the Nightin­gale (which the Latines call Philomela, a bird that loveth to sing) charm our senses, when she ma­keth an organ of her throat, sometimes brea­king her notes into war­bles, sometimes stretch­ing them out at length!

Lastly, in these fea­thered creatures do I likewise find bonum ho­nestum. Many rare and admirable documents of instruction may we learn from them.

[Page 89]The Dove is an Hie­roglyphick of unspotted chastitie, The Dove. of white inno­cencie; and harmlesse simplicitie.

Never was Dove sick of a lustfull disease, but so loving and so true to her mate, that (I will deliver it from a better pen) she hath given life to a Proverb by her pro­pertie; True as the Tur­tle, is the highest language conjugall love can speak [...]n. The nature of her is described in this distich,

She hath no malice to sowre her gall, to dis­sweeten her temper, she hurteth not with her bill, she hath harmlesse claws, and feedeth on pure grain. Matth. 10.16. In the Go­spel (saith that ingeni­ous Authour) where our blessed Saviour vouch­safeth to make the Dove his own text, and our copie, he proposeth her in his Sermon as a patern worthy the imitation of all Christians; Be ye in­nocent as Doves; [...]: [Page 91] A word derived from the privative parti­cle α and the verb [...] or [...], signifying simple, without mixture; or from the same α and [...] an horn; and then it implies as much as hurtlesse or harmlesse. Who ever saw the rough foot of the Dove armed with griping talons? who ever saw the beak of the Dove blou­die? who ever saw that innocent bird pluming of her spoil, and tiring upon bones? This qualitie is so eminent in the Dove, that our Saviour there sin­gled it out for an hiero­glyphick of Simplicity. Whence it was question­lesse, [Page 92] that God of all fowls chose out this for his sacrifice, Sin ex aliqua volucri, &c. Levit. 1.14. And before the law Abraham was appointed no other fowls but a Turtle-dove and a young Pigeon, Gen. 15.9. Nei­ther did the holy Virgin offer any other at her pu­rifying then this embleme of her self and her blessed Babe. Shortly, the holy Ghost in Scripture is re­sembled to a Dove, and appeared in the shape thereof: the Devil on the contrary is compared to Serpent, and used it as his instrument. Illa à primor­dio Divinae pacis praeco; [Page 93] The dove in the begin­ning brought an olive-branch, and preached peace unto the world: Ille à primordio Divinae imaginis praedo; The Ser­pent in the beginning played the thief, and rob­bed mankind of the i­mage of God.

We have an example of Mercie in the Pelican, The Pe­lican. which is a bird of mercie, and hath in the Hebrew (as the masters of that tongue observe) the name of mercie, as a truly mer­cifull bird. She taketh her name Pelican, [...], from smiting or piercing, in regard that by piercing her breast she [Page 94] reviveth her young ones, after they have been killed by serpents, or by her own bill.

The brave bird which the Grecians call Ono­crotalus, is so well practi­ced to expect the Hawk for to grapple with her, that even when sleep shutteth her eyes, she sleepeth with her bea [...] exalted, as if she would contend with her adver­sarie. Hence may we have the quintessence of al [...] wisdome, To stand upon our guard, and daily ex­pect death; it being [...] businesse we should learn all our life, to exercise i [...] once.

[Page 95]When Moses went up unto God, The Eagle Exod. 19.3, 4. the Lord cal­led him out 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 [Page 96] pennae misericordiae Divinae, Homil. 46. in Matth. 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.

[Page 97]Gorran in his Exposi­tion of Saint Lukes Go­spel, cap. 17. v. 37. saith, The Saints resembled to Eagles. 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 [Page 98] 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, Judg. 1.15. 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, [Page 99] even a bleeding, contrite and a wounded spirit. As Plinie saith of the fleur de lis, Lilium la­crymâ suâ seritur. 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 [Page 100] 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, [Page 101] 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 [Page 102] are taught Sursum cor­da, Ambr. in Job 39.30. 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 [Page 103] the waves a fish: So the faithfull being Eagle-eyed, Exod. 3.2. can with Moses in a bramble see the Maje­stie of God; with the three children in the fur­nace see the presence of Christ; Dan. 3. 2. Kings 6.17. with Elizeus in the straitest siege see an army of Angels to de­fend him; Rom. 8.18. 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 [Page 104] 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 [Page 105] 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, Tertull. De coro­na militis, cap. 3. 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 [Page 106] 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,

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 [Page 108] in the deep, Psal. 107.23.

The Sea wonder­full in many re­spects.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 [Page 109] such infinite numbers of fishes, that their names may make a Dictionarie, and yet we shall not know them all.

First, for the profun­ditie of the sea, (which is the distance between the bottom and superficies of the waters) it is of that immensitie that in many places no line can touch it. The common received opinion that the depth of it being measu­red by a plummet sel­dome exceeds two or three miles, is not to be understood (saith Breer­wood a worthy writer) of the sea in generall, but onely of the depth of the [Page 110] Straits or narrow seas, which were perhaps searched by the Anci­ents, who dwelt far from the main Ocean.

For the site and bounds of it, Whether the Waters be higher then the Earth? it is excellent. The naturall place of the wa­ters by the confession of all is above the earth: This at the first they en­joyed, and after repeated and recovered again in the overwhelming of the old world, when the Lord for a time deliver­ed them as it were from their bands, and gave them their voluntarie and naturall passage. And at this day there is no doubt, but the sea, which [Page 111] is the collection of wa­ters, is higher then the land, as sea-faring men gather by sensible expe­riments. Psal. 104.16. Thou coverest it with the deep as with a garment, saith the Psalme. As a vesture in the pro­per use of it is above the body that is clothed therewith, so is the sea above the land. And such a garment, saith one, would it have been unto the earth, but for the providence of God to­wards us, as the shirt that was made for the mur­dering of Agamemnon, where he had no issue out. Therefore the Psal­mist addeth immediatly, [Page 112] At thy rebuke they fled: at the voice of thy thunder they hasted away. They go up by the mountains, they go down by the valleys un­to the place which thou hast founded for them. Thou hast set a bound that they may not passe over; that they turn not again to cover the earth. Though that fluid Element is al­wayes running and often roring as if it would swallow up the earth, though this untamed beast be unresistable by the power of man, yet is it ruled like a child by the power of God: The sea is his and he made it, Psal. 95.5. He stilleth the [Page 113] raging of the sea and the noise of the waves, Psal. 65.7. He hath shut up the sea with doores, Job 38.8. He hath established his commandment upon the sea, and said, Hitherto shalt thou come and no further; here will I stay thy proud waves, vers. 11.

By many texts of Scri­pture the earth is said to have the sea for its foundation, Psal. 24.2. and Psal. 116.16. yea, to be made out of the matter and to consist in it, 2. Pet. 3.5. God would have his servant Job admire hereat, when he asked him, Whereupon are the foundations set? and who [Page 114] laid the corner-stone there­of? Job 38.6. Elsewhere it is said to have no foun­dation, Job 26.7. onely to hang in the midst of the world by the power of God immoveable, Psal. 93.2. Psal. 104.5. Isaiah 40.12. and 42.5, &c And these which haply may seem most in­ept and weak pillars, are firm bases, Psal. 104.5. and mighty foundations Mich. 6.2. All which is an argument demonstra­tive of Gods power and providence, who as he brought light out of darknesse, so hath he set the solid earth upon the liquid waters, and that [Page 115] for the convenience of mans habitation.

Secondly, Recipro­catio & aestus ma­ris: The ebbing and flowing of the sea. it is wonder­full for its motion: Why it moveth forward, why it retireth, is to us above all reason wonderfull. That such a motion there is, experience sheweth; but the searching out of the cause of it, is one of the greatest difficulties in all naturall Philosophie. Aristotle. Aristotle was so much admired for his Logicall wit, that by some he hath been charactered by three speciall Epithets: first, that he was [...], a lover of universalities; secondly, that he was [...], a lover of me­thod; [Page 116] lastly and chiefly, that he was [...], a sub­tile searcher out of causes: Yet this Genius and Se­cretarie of Nature, this acute Philosopher, this prince of Philosophers, is reported to have stood amazed at the flowing and ebbing of Euripus, and despairing of finding out the cause thereof, cast himself into the river, and was comprised of that he could not com­prehend. What Aristo­tles opinion was concer­ning this matter is an un­certain conjecture, for as much as little or nothing can be gathered touching this out of any boo [...] [Page 117] which is certainly known to be Aristotles; for the tractate of the propriety of Elements is judged to be none of his, but of some later Authour. This is more at large most judiciously discus­sed by M ^r Nathanael Carpenter in his Geogra­phie, Lib. 2. cap. 6.

Thirdly, Navigati­on. it is wonder­full in the art of Naviga­tion on it. Is it not strange that there should be a plough to delve a passage through the unwieldy Ocean? that the Water should be of such fidelitie as firmly to bear up all vessels from the shallop to the ship, from the [Page 118] smallest carvel to the mightiest and greatest carack, and by the help of favourable and propi­tious winds convey them on their woven wings from climate to climate, to the benefit and com­moditie of their farre-distant owners?

Concerning the ori­ginall of shipping, I find it to be Gods own inven­tion. If God had not said to Noah, Fac tibi arcam; and when he had said so, if he had not given him a designe, a module, a platform of the Ark, we may doubt whether ever man would have thought of a means to passe from [Page 119] nation to nation, of a ship or any such way of trade and commerce. This Ark resting afterwards on the mountain of Ararat, gave a precedent to other nati­ons neare-bordering how ships were to be framed. Thus Navigation first taught by Almighty God, was afterwards se­conded by the industrie of famous men in all ages.

For the use and com­modity of Navigation may be produced many arguments. The bene­fit thereof. The first and principall is the promo­tion of religion; How should the Gospel have been divulged through [Page 120] the whole world, had not the Apostles dispersed themselves, and passed the sea in ships, to convey their Sacred message to divers nations and king­domes?

Again, Sea-traffick and Merchandizing is of that excellent use, that the state of the world can­not subsist without it. Not the Lyon and the U­nicorn, but the Plough and the Ship under God are the supporters of a Crown.

[Page 121]There must be a path from Egypt to Asshur, and from Asshur to E­gypt again, to make a sup­ply of their mutuall wants. Mesha the king of Moab was a king of sheep; Hiram king of Tyre had store of timber and workmen: Ophir was famous for gold, Chittim for ivorie, Basan for oaks, Lebanon for cedars, Saba for frankin­cense. We have our gold from India, our spices from Arabia, our silks from Spain, our wines from France. And thus by the goodnesse and wisdome of God is one Countrey the helper and [Page 122] mutuall supporter of an­others welfare. He ma­keth one the Granarie, to furnish her neighbours with corn; another the Armourie, to furnish the rest with weapons; ano­ther the Piscarie, to fur­nish the rest with fish; an­other the Treasurie, to furnish the rest with gold. By this is the Mer­chant the key of the land, the treasurer of the king­dome, the venter of his soils surplussage, the combiner of nations, and the adamantine chain of Countreys. Quò va­ [...]ts? The sea and the earth, saith a learned Prelate, are the great cof­fers of God; the discoveries [Page 123] of navigation are the keys, which whosoever hath re­ceived may know that he is freely allowed to unlock these chests of Nature without any need to pick the wards.

Here could I spread my meditations, and train on my Reader with delight: but my principall aim is, to shew how wonderfull the Sea is in the great va­rietie and abundance of Creatures that live and move within this wombe of moisture.

Almighty God hath so richly sown the great and boisterous element of waters with the spawn of all sorts of fish which [Page 124] so innumerably multi­ply, and hath crowned the deeps with such a­bundance, that the Sea contendeth with the Earth for plentie, variety, and delicacy.

The Breed of it is yeelded to be full of wonder. As there is mi­raculum in nodo, a won­der in the knitting of those two elements of Water and Earth in one sphericall and round bo­die; so is there miraculum in modo, Nec labo­rat Deus in maxi­mis, nec fastidit in minimis, Ambros. a miracle in the manner of the operation: For eodem modo produci­tur balaena quo rana; toti­démque syllabae ad crean­dum pisciculos quot ad cre­andum [Page 125] cete. Small fishes are not the superfluitie of Nature: There is as much admirablenesse in the little Shrimp as in the great Leviathan: both are miraculous. There are miracula magna & miracula parva; & saepe parva sunt magnis majora, saith Saint Augustine: The basest fish, even that shelfish called Murex, gi­veth our Purples, the most sumptuous and de­lightfull colours: Aquarum est quod in regibu adoratur. And Margarites, the most pre­cious pearls that beauti­fie Princes robes, come from the sea. And this is first the Bonum jucun­dum, the pleasure good, [Page 126] which we find in them. The tast of many fishes, in all manner of magnifi­cence, is more delicate and exquisite then that of flesh. And Fish hath ever had the priviledge which at this day it hath, Moun­taign in his Es­sayes, Lib. 1. Cap. 49. That chief Gentlemen are pleased and have skill to dresse it.

Nor is Fishing it self lesse delightfull to them that use it then Hunting and Hawking are to o­thers. They are indeed Princely disports, & stu­dium Nobilium, the study, the exercise, the ordinary businesse of many great Ones; yet much riding, many dangers accompa­ny [Page 127] them: hilares venandi labores, &c. whereas fi­shing, which is a kind of hunting by water, be it with nets, weels, bait, an­gling or otherwise, is still and quiet. And if so be the Angler catch no fish, yet hath he a wholesome walk

He whiffes the dainties of the fragrant fields; he sucketh in the breath of fine fresh meadow-flow­ers, which (like the war­bling [Page 128] of musick) is swee­test in the open aire where it cometh and goeth; he heareth the melodions harmony of birds, a quire whereof each tree enterteineth at Natures charge; he sees the Swans, Herons, Ducks, Water-hens, Coots, and many other fowl, with their brood; which he thinketh better then the noise of Hounds▪ or blast of Horns, or all the sport that they can make.

This is true of those that use fishing for recre­ation: But what shall we say of the poore stipen­diarie fishermen, qui cru­ribus [Page 129] ocreati, who booted up to the very groins, toil and take much pains for a little pay? Certain­ly God crowneth their labour with a sweet re­pose, and their diet is more wholesom & nou­rishing; whereas surfets light frequently on the rich, and the gentle bloud groweth quickly foul: The bread of him that laboureth (as Solomon saith of his sleep) is sweet and relishable, Eccle [...] 5.12. whether he eat little or much. This hath he prettily ex­pressed in his Siceli­des;

Moreover, by fishing and using themselves there­to men are enabled to do service for their coun­trey: Judg. 5. When Reuben abode among the sheep-folds to heare the bleating of the flocks, when Gilead did [Page 131] stay beyond Jordan, and Issachar took his rest in his tents, then the people of Zebulun did jeopard their lives unto death in the field against Sisera. Zebulun is a tribe of account, as well as Judah, Benjamin, and Nepthali, Psal. 68.27. Moses by a spirit of prophesie, (as likewise remembring what old Israel had prophesied of this sonne and his poste­ritie, Zebulun shall dwell by the sea-side; he shall be an haven for ships, Gen. 49.13.) breathed but this propheticall pa­theticall dying farewell, They shall suck of the abundance of the seas, and [Page 132] of the treasures hid in the sands, Deut. 33.19.

And here doth fall in­to our contemplation the Bonum utile, the great be­nefit, commoditie and profit that we reap from the Sea: Which accord­ing to our English pro­verb, is a good neighbour, in that it yeelds such store of fish whereby the inha­bitants may be nourish­ed, and other creatures the better preserved. For Abrahams servant to fetch a calf from th [...] stalls, Jacob to bring a kid from the fold, Esau [...] to bring venison from the field, doth not so much expresse how God filleth [Page 133] us with plenteousnesse, as the unseen prey which the fisherman bringeth from the sea.

Who can number the sand of the sea? saith the sonne of Sirach, Ecclus 1.2. nay, what man is a­ble to number the fish of the sea? which are so many that the Patriarch Jacob prayed that Jo­sephs children might en­crease like the fish, Gen. 48.16. Boi [...]. Beasts of the field and birds of the air bring forth but one or two young ones, if they be big; or, if they be little, some three or foure, o­thers five or six, few a­bove ten, none usually [Page 134] above twenty: but fish, as experience teacheth, every day bring forth hundreds at one time: In the great and wide sea, saith our Prophet, are things creeping innumera­ble, both small and great, Psal. 104.25.

In the creation God said, Let the waters bring forth in abundance every creeping thing that hath the soul of life, Gen. 1.20. Howbeit in all that abun­dance, as it is observed, there is nothing specified but the Whale, as being the Prince of the rest, and, to use the phrase of Job, king of all the children of pride. Wherein the [Page 135] workmanship of the Ma­ker is most admirable: for it is said, Then God created the whales; and not singly, the whales, but with an additament, the great whales. So doth the Poet term them imma­nia cete, huge whales, as being the stateliest crea­tures that move in the waters. God made the whale, saith a Father, to be vectem maris, the barre of the sea: He, like the Serpent in the Revelati­on, Apoc. 12.15. casteth out of his mouth water like a floud,

[Page 136]In creating of them creavit Deus vastitates & stupores. Plin. lib. 9. cap. 2. For, as Plinie writeth of them, when they swim and shew themselves above water, annare insulas putes, you would think that Islands swam towards you, and that great hills did a­spire to heaven it self with their tops. The greatnesse and strength of a whale in a most elegant narration is expressed by Job, which for acutenes, vigour and majestie of style doth farre exceed what ever we can fetch from the schools of Rhe­toricians: He beginneth it at his first verse of his [Page 137] 40 chap. and so to the end, where he leaveth it [...]s an Epilogue of Gods great work. This Empe­rour of the Ocean, this unequald wonder of the deep, this balaena, the great whale (for so Tre­mellius translateth Le­viathan in that passage of Job) is very profitable to the Merchant, for its oyl, bones, and ribs. In Isle­land, as Munster writeth, of the ribs and bones of the biggest whale many make posts and sparres for the building of their houses.

I will land this point with an observation of such fish as are for the [Page 138] food and sustentation of man.

I never find that Christ enterteined any guests but twice, and that was onely with loaves and fishes. I find him sometimes feasted by o­thers more liberally: but his domestick fare, for the most part, except a [...] the Passeover, was fish▪ He that chose but twelve Apostles out of the whole world, took foure of those twelve that were by profession Fishermen [...] as, Simon Peter, and An­drew his brother; and the two sonnes of Zebedee, James and John. And the ancient Fathers observe, [Page 139] that our Saviour did ex­presse himself to the Sea-tribe more than to any of the rest: For he was con­ceived at Nazareth a citie in the portion of Zebu­lun, and in that citie was he brought up, and began to preach first there; and mount Tabor, upon which he was transfigured, was in the tribe of Zebulun also.

With the Hebrews the same word doth sig­nifie a pond or a fish-pool which is used for a bles­sing. And surely it is a blessing to any countrey, among other commodi­ties which enrich a king­dome, to have the bene­fits of fish-ponds and slu­ces; [Page 140] in which commo­dious stews men may preserve the fishes which they take, and sell them for advantage and gain. The Prophet Isaiah fore­seeing the destruction of Egypt saith, The waters shall fail from the sea, and the river shall be wasted and dried up: And they shall turn the rivers farre away, and the brooks of de­fense shall be emptied and dried up; the reeds and flags shall wither. The fishes shall mourn, and all they that cast angle into the brooks shall lament, and they that spreade their net upon the waters shall b [...] weakned. And we find that among other plague [...] [Page 141] of Egypt this was one, That their fish, the chief part of their sustenance, died with infection: and their Nilus did not onely yeeld them a dead but a living annoyance; it did never before so store them with fish, as it did then plague them with frogs. If it be such a curse to be deprived of so great a blessing, what a blessing it is not to know such a curse!

To descend to the par­ticulars: Among this sca­ly footlesse nation, I like­wise find Bonum honestum: For from them we may draw symbola virtutum quae imitemur, many ex­quisite emblemes for our instruction.

[Page 142] The Tench the Phy­sician of fishes.As fishes when they are hurt, heal themselves again by touching the Tench, finding the slime of his body to be as a so­vereigne salve: so must we when we are wound­ed with sinne, repair to our Saviour Christ, cujus sanat fimbria, saith Am­brose, whose garment is our plaister; whom if we do but touch tactu fidei, by a true faith, we shall be whole. Thus the wo­man in the Gospel that twelve yeares long had laboured of an issue of bloud, to whom the art of the Physician could neither give cure nor hope, at length by a touch of the verge of his gar­ment [Page 143] was revived from the verge of death: She came trembling to our blessed Saviour, and though her tongue were mute, yet her heart spake; for she said within her self, If I may but touch the hemme of his garment, I shall be safe. That she supposed to find more sanctitie in the touch of the hemme then of the coat, I neither dispute, nor beleeve. B. Hall. But what said she? If I may but touch, a weak action; the hemme of his garment, the remotest part; with a trembling hand, a feeble apprehension. Here was the praise of this womans faith, that she promised [Page 144] her self remedy by the touch of the outmost hemme.

Levit. 11.9. Deut. 14.9.In the old law those fish were onely reputed clean which had fins and scales. The fins of the fish are for steering of their motion; the scales, for smoothnesse of pas­sage, for safeguard, for ornament: So are those onely clean in the sight of God, [...]ern. Serm. 1. in die S. An­dreae. qui squamas & loricam habent patientiae, & pinnulas hilaritatis, who have the scales and coat-armour of patience, and the sins of joy and cheerfulnesse to spring up to God-ward; Or as the Paraphrast there saith, Those men that [Page 145] have no knowledge and faith to guide them, no good dispositions to set them forward, no good works to set them forth, are not for your entire conversation.

By the story of the Dolphines assembled in sholes upon the sea-shore to celebrate the obse­quies of Ceraunus, The Dol­phine. Aelian, lib. 8. c. 3. who had before freed them from the snare of the fishermen, we learn, That good turns are golden nets which catch the swiftest gliding fish. The Dolphines moving from the upper brimme of the water to the bottom when she sleepeth, Optick glasse of humour cap. 4. p. 5 con­demneth those that streak [Page 146] themselves upon their beds of down, and snort so long—

as would suffice to sleep out a surfet till high noon, &c.

I cannot set forth this King of Fishes in more orient and better colours then he before hath done

Seas of examples in this kind are infinite. Sallust [Page 147] du Bartas, a Poet above the ordinary level of the world, for the choice of his subject most rare and excellent, is admirably copious on this theme. I will therefore forbear to write Iliads after Ho­mer. And although for the most 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,

and so

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 [Page 149] is this; As it is a most pleasant kind of Geographie, in this large mappe of the World, in [...]he 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 [Page 150] and Rivers their fish, th [...] Land her fruits, the Mine their treasures, and al [...] things living their ho­mage and service. O [...] the contrary; If the fa­miliaritie of Gods bles­sings draw them into neglect, he will have a [...] 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.

Hugo de S. Vict.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 [Page 151] [...]e a teacher to inform [...]s, will be a witnesse to [...]ondemn us. It is the [...]oice of all the creatures [...]nto Man, Accipe, Redde, [...]ave.

Accipe; Take us to thy [...]se and service. I Heaven [...]m bid to give thee rain; I Sunne, to give thee light; [...] Bread, to strengthen thy [...]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 [Page 152] world for thy good chear: This is the easi [...] task and impositio [...] which the supreme Lord of all layeth upon all the goods thou possessest & on all the blessings of this life: ‘—Minimo capitur thuri [...] 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.

[Page 153]And now, Manum è [...]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 [Page 154] 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 i [...] were the voice and the echo: The whole psalm being circular, annular▪ serpentine, winding into i [...] self again, as it beginneth so it endeth, O LORD our Governour, how excellent is thy name in all the world!