according to thy feare 12 Teach vs so to number our daies that thereby wee may haue an heart of wisedome 13 Returne O Lord how long and be pacified towards thy seruants 14 Fill vs with thy mercie euery morning so shall we reioyce and be glad all our daies 15 Comfort vs according to the daies that thou hast afflicted vs and according to the yeeres wherein we haue seene euill 16 Let thy worke appeare vpon thy seruants and thy glorie vpon their children 17 And let the beautie of the Lord our God be vpon vs and direct in vs the worke of our hands direct I say the worke of our hands ANALYS PSALM 90. In the front of this Psalme there is set an inscription to informe vs of these two circumstances 1. Of what kinde this Psalme is 2. Who is the author thereof The former circumstance doth aduertise vs that this Psalme is in the nature of an humble petition as may appeare by the 12. and 13. verses and so by the rest to the end of the Psalme The other doth notify that Moses was the author of the said petition And to the end we might hold it in extraordinary accompt and recommendation Moses the inditer thereof is set forth vnto vs vnder this worthie and honorable title That he was a man of God that is A man both imployed by God as a great Prophet and Commaunder amongst his people and likewise pleasing the Lord in the execution of his charge Touching the Psalme it selfe as it is thought to haue been then indited when the Lord had passed sentence of death against the Israelites in regard of the discontentment and murmur they fell into vpon the relation made concerning the land of Canaan by such as were imployed in the seruice of discouering it So it is probable that the occasion thereof grew in that Moses discerning the reall execution of the said sentence and the peoples anxietie and languishing thereupon did out of a commiseration of their present estate and withall that hee might furnish vnto them an addresse how to demeane themselues in an affliction of this qualitie deliuer and recommend vnto the people this forme of prayer The subiect and drift whereof what it is may appeare by drawing into consideration the 12.13.14 and 15. verses Vers. 12. Hauing in the precedent verses first remembred vnto the Lord his former gracious proceeding with his people and then deplored the miserie whereto they were subiect he doth in the 12. verse intreate at the hands of the Lord such grace and direction as whereby they may make a speciall and wise vse of the said miserie And this he calleth numbring of our daies and the hauing of an heart of wisedome Now this numbring of our daies is then performed and this wise hart attained vnto when wee seriously examine and calculate all parts of the miserie incident to our daies and so grow to repentance of heart and dependance on God So as this is one part of the sute made here by the Prophet namely That the Lord would teach the people to make a wise vse of their miserie Vers. 13. In this verse hee compriseth an apparant deprecation of the Lords displeasure as if hee should say Whereas O Lord thou hast in displeasure against our sinnes auerted thy louing countenance from vs I pray thee let it now returne againe and shine on vs change the nature of thy proceeding with vs by desisting from further afflicting vs and by supplying vnto vs a comfortable condition of life And this is the other part of the sute exhibited by the Prophet in this Psalme Vers. 14. He prayeth that the Lord would shew himself good and gracious to his people in some great measure which he calleth a filling of vs euerie morning with his goodnesse Now this great measure of goodnesse on the Lords part consisteth in remouing their present crosse and in supplying vnto them such an estate of life as is comfortable So as this 14. verse containeth also the second part of the said prayer and sute Vers. 15. He soliciteth at the hands of the Lord a present recomforting and reioying of his people Which is one and the same in sense with that which is sued for in the 13. and 14. verse For hee meaneth that comfort and ioy of estate which is to follow vpon the Lords retyring of his afflicting hand and yeelding vnto the people other testimonies of his goodnes So as this verse likewise comprehendeth the second part of the Prophets prayer By examining therefore and weighing the sense of the said verses it appeareth that the prayer comprised in this Psalme by the Prophet Moses is in summe this That the Lord would teach the people to make a wise vse of their miserie vers 12 and withall supply vnto them a comfortable condition of life vers 13.14.15 The whole sute is first solicited from the beginning of the Psalme to the end of the 12. verse and then the later branch thereof to the end of the Psalme The Prophets mediation with the Lord for graunt of the whole sute is grounded vpon two seuerall inducements the first whereof is taken from a comparison of parity accompanied with a testimonie of experience and concluded thus Thou hast heretofore from age to age successiuelie been gracious vnto our predecessors and vs vers 1. Where by this word Habitation the Prophet meaneth the gracious comfort and protection yeelded vnto them by the Lord. Therfore I pray thee O Lord be now likewise gracious vnto vs namely in teaching vs to make a wise vse of our miserie and withall in supplying vnto vs a comfortable condition of life vers 12.13.14.15 The antecedent part of this reason hath a double amplification the one from a Similitude the other from a comparison of the greater to the lesse The Similitude is folded and closed vp in that word habitation but being disclosed and laid foorth in his parts will be this As the house wherein man dwelleth doth yeeld vnto him a place of comfort and rest as also protection against outward iniurie and extremitie So thy fauor O Lord towards our predecessors and vs who haue had no place of habitatiō but haue liued in the quality of Pilgrims hath euer furnished both vnto them and vs special comfort and protection against trouble and distresse The Comparison from the greater to the lesse is in the second verse and discouereth vnto vs the verie originall and roote of the Lords fauourable proceeding with his people The Comparison is this Thou hast been gracious vnto vs thy people before the creation of the world vers 2. Where by a gradation from the lesse to the greater hee expresseth the creation of the world naming first the hils then the earth and lastly the whole world No marueile then if since the creation successiuely thou hast so kindly proceeded with vs vers 1. The second inducement whereby to draw the Lord vnto a commiseration of the people in whose fauour Moses is become an
and I shall be whiter than snow 10 Make me to heare ioy and gladnes that the bones which thou hast broken may reioyce 11 Hide thy face frō my sins rase out all mine iniquities 12 Create in me a cleane heart O God and renew a constant spirit within me 13 Cast me not away from thy face and take not thine holy spirit from me 14 Restore vnto me the ioy of thy saluation and support me with thy free spirit 15 I will teach thy waies vnto the wicked that sinners may be conuerted vnto thee 16 Deliuer me from blood O God the God of my saluation and my tongue shall sing ioyfully thy righteousnes 17 Thou shalt open my lips O Lord and my mouth shall shew foorth thy praise 18 For thou delightest not in sacrifice otherwise would I giue it thou delightest not in burnt offring 19 The sacrifices of God are a contrite spirit a contrite and broken heart O God thou despisest not 20 Be fauourable vnto Sion according to thy good will build the walles of Ierusalem 21 Then shalt thou take pleasure in the sacrifices of righteousnes the burnt offring and oblation then shall they offer calues vpon thine altar ANALYS PSALM 51. The inscription of this Psalme doth particularlie aduertise vs 1. Of the author thereof namely Dauid and of the person vnto whose charge it was committed to order the singing of the same vers 1. 2. Of the time when the said Psalme was indited occasion whereupon the said Psalme was indited The time of inditing the said Psalme was shortly after the Lord had addressed the Prophet Nathan vnto Dauid to reprooue and conuince him of his adultery with Bathshebah and of his murther in the person of Vriah The occasion of inditing it was the reproofe and conuiction performed by the said Prophet For Dauid being drawne thereby to a serious consideration of the sayd sinnes to the end he might leaue to the Church of God a testimony of his repentance and a direction both to Prince and subiect how to demeane themselues in the case of any their transgressions against the Lord thought meete to indite and divulge this most worthie Psalme Now in the said Psalme the Prophet Dauid tendereth vnto the Lord his humble sute 1. For himselfe From the beginning of the 3. verse to the end of the 19. 2. For the Church and common-wealth of Israel verse 20.21 The sute he maketh for himselfe is partly 1. For pardon of his sins vers 3.4.9.11.16 2. For restitution to his former estate Of inward grace and sanctification v. 12. Of outward fauors prerogatiues v. 13.14 These seuerall sutes he maketh for himselfe he tendreth first singly and soliciteth each of them in a peculiar sort then hee propoundeth them ioyntly and pleadeth in common for the grant of them all vers 15.16.17.18.19 The request he maketh for pardon of his sinnes is expressed in these different formes of speech 1. Be mercifull vnto me in blotting out mine iniquities as it were out of the booke of debt and account wherein thou hast recorded them vers 3. 2. Wash and clense me from my sin vers 4. to note that sinne is meerly pollution and filthines 3. Purge me from my sinne with hyssope vers 9. that is by the blood of the Messias the sprinkling wherof vpon vs for the purgation of our sinnes was represented by the ceremonial sprinkling of hyssope 4. Hide thy face from my sinne vers 11. 5. Deliuer mee from blood vers 16. that is from the guilt of my bloodie sinnes and from the particular punishment due vnto them Howsoeuer it hath pleased the Prophet to deliuer his sute for the remission of his iniquities in this varietie of phrase we must know that he doth in each of them comprehend this sense Be mercifull vnto me for the pardon of my sinnes vers 3.4.9.11.16 Let vs now see how hee pleadeth with the Lord for the graunt of this pardon To perswade the Lord hereto he vseth sundrie arguments The first whereof is this Arg. 1 Thou art O Lord of a nature gratious and abounding in compassion vers 3. in the middest Therefore accordingly thereto be mercifull vnto me for the pardon of my sinnes vers 3. in the beginning and end Hauing remembred vnto the Lord the exceeding goodnes and gratiousnesse of his nature with request that the Lord would answerably thereto proceede with him now least some exception might be taken against him for impenitencie and disacknowledgement of his offence the Prophet doth acquaint the Lord how hee demeaneth himselfe in this behalfe namely that he doth with griefe of heart humbly confesse and acknowledge his iniquities Which confession he maketh as hauing a speciall eye and regard to the Lords promise of mercie in the case of our returne vnto him by vnfained confession and humiliation Out of this argument hee pleadeth thus with the Lord for remission of his sinnes Arg. 2. Who with a sensible feeling and griefe for his sinnes doth humbly confesse and acknowledge them vnto him O Lord it may please thee to be mercifull in the pardon of his sins This is the Lords promise in effect But I with a sensible feeling and griefe for my sins do humbly confesse and acknowledge them vers 5.6 Therefore it may please thee to be mercifull vnto me in the pardon of them vers 3.4 The Assumption is by the Prophet amplified diuersly 1. By noting the end of this his confession which is that it may thereby appeare how iustly the Lord hath proceeded with Dauid both in reproouing him for his sinne by the Prophet Nathan and in punishing him by the death of his child vers 6. in the later part where it is said That thou maist be knowne to be iust in thy speaking that is in thy reproofe of me made by Nathan and pure when thou iudgest that is found vpright in thy proceeding with me when thou diddest punish me in the person of my childe 2. By setting downe the very roote and spring of the sinnes confessed by him namely the originall corruption of his nature whereof he confesseth himselfe guiltie euen then when he was formed and cherished in the wombe of his mother vers 7. 3. By declaring the forme and manner of committing the sinnes confessed which was wittingly and with knowledge vers 8. Where the Prophet to aggrauate his sinne acknowledgeth That the Lord not onely requireth at his hands an vpright cariage of life as things which he loueth and delighteth in which is expressed by saying that the Lord loueth truth in the inward affections that is hee loueth and requireth the integritie of the heart and a cariage answerable thereto But had also acquainted him with the knowledge of that which he loueth and requireth For the wisedome which the Lord taught him in the secret of his heart was the knowledge hereof namely that the Lord required at his hands a forbearance of all sinfull actions and particularly of murder and adulterie as also a performance of such
this prophane conceit that the Lord was not good to Israel which is the negatiue of the question 2. That many of the Lords children did actually hold the negatiue of the said question namely That God was not good to Israel vers 10. Concerning this point That himselfe was almost drawne to hold the negatiue of the said question we are to consider 1. How the Prophet expresseth his readie inclination thereto 2. The ground and inducement of his holding the said negatiue His ready inclination to apprehend that the Lord is not good to Israel hee expresseth by certaine borowed formes of speech carrying a comparison which being vnfolded and distinguished into his parts will be this Euen as he who treadeth on a slipperie place hardly staieth his steps from slipping So in this question of the Lords kindnes and regard to his children my heart had almost slipt into this impious apprehension That hee was not gratious and good vnto them vers 2. The ground and inducement of holding this negatiue That the Lord doth not in mercie regard his Israel is this particular discourse intertained by the flesh and concluded thus If the wicked alwaies enioy prosperitie and the godly endure affliction it may hereby appeare that the Lord is not good vnto his children howsoeuer they honour and serue him But the wicked alway enioy prosperitie and the godly endure affliction vers 3.4.5 As in each of these verses the prosperitie of the wicked is noted so in the 5 together with the prosperitie of the wicked there is set downe the affliction of the godly who are there said to be in trouble and to bee beaten whereas the wicked are free from this lot Therefore it may hereby appeare that the Lord is not good vnto his children howsoeuer they honour and serue him This conclusion is implied in the second verse For that conceit whereinto the Prophet had almost slipt which was that God was not good vnto Israel is the conclusion made and deduced by the flesh in this place The Assumption of this discourse namely the former branch thereof which concernes the prosperitie of the wicked is diuersly amplified 1. By noting the effect which the obseruation of the sayd prosperitie wrought in the Prophet The effect was the Prophets grieuing thereat vers 3. 2. By laying foorth the parts of the said prosperitie which are these 1. The perpetuall tenor of health in the wicked to their last gaspe vers 4. Where this part of prosperitie is represented vnto vs by a comparison included in this word knots or tyings The comparison is this As a web or thred drawn into length by the weauer without knot or breach so is their health carried vnto the end of their daies without any interruption by diseases 2. The vigor and strength of their bodie ioyned to their health vers 4. in the end 3. Their freedome from the discomforts and miseries whereto the godly are subiect ver 5. Hereby is implied their enioyance of all other parts of prosperitie viz. worldlie peace reputation amongst men honours and offices plentie of wealth and delicacies 3. By relating the effects which the said prosperitie hath wrought in the heart of the wicked by particulating whereof there is presented vnto vs a liuely description of the wicked 1. In generall by noting their excesse in pride and crueltie 2. In speciall by declaring the effects of their pride and crueltie Their excesse in pride and cruelty is recorded v. 6. and in the first part of the 7. In these verses their excesse in these two great sinnes is laid open vnto vs by seuerall comparisons First the greatnes of their pride is noted by comparing it to a chaine of gold or precious stones partly in the point of the exceeding lustre glittering the chaine hath and partly in regard of the large reach and compassing that the chaine is able to make Secondly the greatnes of their crueltie is noted by comparing it to a goodly garment that couers the whole bodie Thirdly the swelling of their heart with pride and crueltie is compared vers 7. to a face swollen and puft with fatnes By these comparisons the Prophet would make it appeare that the pride and crueltie of the wicked is in so great a measure as that a man can discerne nought else in them but pride and cruelty The description of the wicked in speciall from the effects of their pride and cruelty is this 1. In their thoughts and wishes they embrace and appropriate to themselues the whole world vers 7. in the end 2. They worke ruine vnto others vers 8. in the beginning 3. The subiect of their speech is how they may maliciously plot the oppression of others vers 8. in the middest 4. They speake bigly and pontifically as if they would terrifie all men with their thundring orations vers 8. in the end 5. They disgorge blasphemies against God and contumelies against men as if they would domineere ouer heauen and earth vers 9. Hitherto from the beginning of the 2. verse to the ende of the 9 the Prophet hath shewed that himselfe had almost slipt into this prophane conceit of the Lords disregard and neglect of his children being led thereto by the discourse intertained by the wisedome of the flesh He is now vers 10. to aduertise vs of that other effect which the discourse of the flesh hath wrought in many other the Lords children who also are drawen thereby to apprehend and hold That the Lord is not gracious to Israel but hath cast off all care and regard of such as sincerely worship him For in the 10. and 11. verse it is said to this effect The Lords people also are come to this point when they drink of the cup of affliction that is reached vnto them that they say The mightie God taketh no knowledge or care how it succeedeth with men The ground of this apprehension in the Lords children the Prophet setteth downe to be this discourse of the flesh which in effect is the same with the discourse aboue remembred If the Lord tooke notice and care how it succeeded with vs the wicked who hate him should not enioy prosperitie nor the godly who loue him lose their labour in seruing him But the wicked who hate him enioy prosperitie vers 12 and the godly who loue him lose their labour in seruing him vers 13. Therefore the Lord doth not take notice or care how it succeedeth with vs vers 11 where this conclusion is deliuered by way of an interrogation The latter part of the Assumption which concernes the supposed losse of labour in seruing the Lord is manifested thus Whom the Lord doth daily afflict they lose their labour in seruing him But the godly are daily afflicted by the Lord vers 14. This is touched likewise in the end of the 10. verse Therefore the godlie lose their labour in seruing him vers 13. The Prophet hauing from the beginning of the second verse to the 15 deliuered vnto vs
and marke of foolishnes by comparing himselfe vnto a beast Hitherto the first and maine issue of the dispute betwixt the Spirit and the flesh hath been together with the reason and ground thereof related vnto vs namely That God is good to Israel Now the second issue being a conclusion deduced vpon the former is to be imparted with vs. This second issue of the said dispute is the Prophets profession of his perpetual dependance vpon the Lord ver 23. in the former part Where the Prophets protestation of euer being with the Lord I interprete as meant of adhering and cleauing alway vnto him by a liuely and constant faith in his promises it being faith which first worketh and after intertaineth our spirituall and real vnion with him Besides it was a defect in the Prophets faith which made ouerture to this dispute betwixt the Spirit and the flesh and therefore to shew how he hath profited by the victorie of the Spirit and how ready he is to eschew hereafter the like fault of distrust in the Lord hee solemnely professeth that he will euer rest and relie vpon him Lastlie the nature of the arguments alleaged to perswade and confirme his perpetual being with the Lord doth best sute with the said interpretation and point of perpetuall dependance vpon the Lord. This second issue then of the conflict aboue remembred being a consequent of the first and maine issue is by the Prophet inferred thus I finde in the Sanctuarie that as God is a seuere Iudge to the wicked so hee is gratious and good to Israel vers 1. Therefore I professe that I will euer depend vpon him vers 23. But for a further encouragement of his hart herein and that it may appeare he hath other good warrant for this his profession he doth to the reason already alleaged adde sundry excellent inducements whereby to perswade the withdrawing of his confidence from al worldly meanes and the reposing thereof wholy vpon the Lord. His second reason therefore to this purpose is this Thou diddest support me in this temptation and conflict by the direction and power of thy spirit and word verse 23. in the end Therefore hauing this experience of thy assistance and fauour towards me I will euer depend vpon thee vers 23. in the beginning The third inducement of this his profession is of this sort Thou wilt guide me in case I depend vpon thee by the addresse and light of thy word in the way to eternall glorie vers 24. Therefore will I euer rest vpon thee vers 23. The fourth argument perswading this dependance is concluded thus If I will depend vpon any other besides thee then is there some in heauen or earth whom I honor and serue besides thee But there is none in heauen or earth whom I honour and serue besides thee vers 25. Therefore will I not depend vpon any other besides thee vers 23. The Prophet stayeth not here but proceedeth on to a fift reason thus Who is euer vnto me in whatsoeuer my distresses a compleat sufficiencie of all comfort strength and happines on him will I euer depend But the Lord is euer to me in whatsoeuer my distresses a compleat sufficiencie of all comfort strength and happines vers 26. Therefore the Lord is hee on whom I will euer depend vers 23. He yet ceaseth not but to aduance his confidence and reposing vpon the Lord he draweth into muster a sixt motiue disputed thus If they who leaue and abandon thee to rest vpon others shall certainly perish then will I O Lord euer depend vpon thee But they who leaue and abandon thee to rest vpon others shall certainly perish vers 27. Therefore I resolue euer to depend vpon thee vers 23. For a further warrant and reinforcement of the profession he maketh to rely only and wholy vpon the Lord he tendereth vnto vs this conclusion If my happines consist in resting onely and wholy vpon the Lord I professe and resolue euer to rest vpon him But my happines consisteth in resting wholy and onelie vpon the Lord vers 28. in the beginning Therefore I professe and resolue euer to rest vpon him vers 23 and vers 28. in the end To close and shut vp this his profession he doth in the last period of the last verse of this Psalme acquaint vs with the end of his perpetuall dependance vpon the Lord which is this That hee may the Lord honouring this his dependance with continuall fauours and blessings vpon him haue alwaies cause to declare and magnifie the Lords gratious proceedings towards him vers 28. in the end PSALM 84. 1 TO the Master of the Quier amongst the children of Corah a Psalme deliuered to be sung vpon Gittith 2 O Lord of hostes how amiable are thy Tabernacles 3 My soule longeth yea fainteth also for the courts of the Lord mine heart and my flesh crie out with longing to come to the mightie and liuing God 4 Yea the sparrow findeth an house and the swallow a nest for her selfe where she may lay her young But thy altars O Lord of hostes my King and my God 5 Blessed are they that dwell in thine house who praise thee continually Selah 6 Blessed is the man who hath in thee power to goe in thy paths according to his heart 7 They going through the vale of Mulberies make it a fountaine The raine also of blessings couereth them 8 They goe from strength to strength that they may appeare before God in Sion 9 O Lord God of hostes heare my prayer hearken O God of Iacob Selah 10 O God our shield behold me and looke vpon the face of thine annoynted 11 For one day in thy courts is better than a thousand elsewhere I had rather be a doore-keeper in the house of my God than to dwell in the tabernacles of wickednes 12 For the Lord God is a Sunne and shield vnto vs The Lord giueth grace and glorie no good thing doth he withhold from them that walke vprightly 13 O Lord of hostes blessed is the man that trusteth vpon thee ANALYS PSALM 84. The inscription nameth not the author of the Psalme it noteth onely the person to whose charge it was committed to be sung and the instrument called Gittith on which it was to be sung Touching the Psalme it selfe the argument is this The Prophet Dauid being through the practise and tyrannie of his enemies barred from all accesse vnto the place of the Lords publike worship and seruice which place is called vers 2. by the name of Tabernacles in the 3. verse the courts of Iehoua in the 4 Altars in the 5. and 11 the house of the Lord maketh this humble sute vnto the Lord That he may find fauour with the Lord for his returne vnto the place of his publike worship vers 9. That this motion here set downe is the particular solicited and vrged in this Psalme may appeare by conferring the 9. verse with the 3. and the 11. For what he longeth for in the 3.
and magnifieth in the 11 the grant of that hee doth without doubt earnestly sue for and presse in the 9 there being in the whole Psalme no other subiect wherewith his intercession can properly sort and agree But in the 3. he longeth for his returne vnto the Courts of the Lord and in the 11 he esteemeth his presence in them though it were but for a day and in the qualitie of a doore keeper a matter of the greatest happines It is therefore his repaire againe vnto the place of the Lords publike worship for which he is an humble suter Now the grant of this sute the Prophet doth perswade by sundry arguments the first whereof doth represent vnto the Lord how passionatly the Prophet doth long for his returne vnto the tabernacle out of a perswasion on the Prophets part that the Lord will not suffer to rest vnsatisfied so holy and religious a longing of his poore seruant The conclusion is this If I doe passionatly long to repaire againe vnto thy Tabernacle I pray thee O Lord let me finde fauour in thy sight for my repaire thereto But I doe passionatly long to repaire againe vnto thy tabernacle vers 3. Therefore I pray thee O Lord let me finde fauour in thy sight for my repaire thereto vers 9. The Assumption is deliuered and recorded by the Prophet in the third verse where he protesteth in expresse termes that his desire to returne vnto the place of the Lords worship which place he there calleth the courts of the Lord and likewise by the name of the Mightie and liuing God is such as is very passionate and accompanied with an extraordinarie fainting of his soule yea such as draweth his heart and flesh that is his whole person into an extremitie of inward and outward crying vnto the Lord for obtaining contentment in the sute he maketh The said Assumption is amplified 1. By recommending the Lords Tabernacle by way of admiration as most worthie of all loue and regard it being the place of his presence and where he acquainted his people with his mercie to them in the Messiah and with his iustice against sinne From this argument he reasoneth thus Thy Tabernacle O Lord is most worthie of all loue and regard vers 2. Therefore doe I exceedingly long to returne vnto it vers 3. 2. By noting two effects which doe accompanie this his passionate longing to returne With these he acquainteth the Lord the rather to procure from him satisfaction in his request The one is a fainting and consuming of his heart with griefe during his discontinuance from the Lords house vers 3. in the former part The other is the crying of his whole person vnto the Lord aswell inwardly with his hart as outwardly by his voyce and some humble gesture of body for obtaining a grant of his sute vers 3. in the later part 3. By imparting vnto the Lord the miserie and vnhappines of his present condition the consideration whereof wrought in the heart of the Prophet a longing for some change and alteration in his present estate by repayring againe vnto the holie assemblies As if he should thus say My present condition is altogether vnhappie and miserable No marueile therfore if I long for a change thereof by my returne vnto the Lords house The former part of this reason is not in direct termes expressed by the Prophet but in steed thereof he hath yeelded and set downe a cleare proofe of the same containing such a description of happines as is incompatible with the Prophets present estate The proofe containing the said description is this They are happie who haue the libertie of accesse to thy tabernacle vers 5. and 6. These two verses affoord vnto vs from the consideration of the particularities comprised in them this generall sense and description of happines In the 5. verse they are held for happy who haue the libertie of dwelling in the Lords house In the 6. verse hee is reputed happie who hath in and by the Lord the power and libertie of treading and walking in those paths which leade vnto the tabernacle Which paths are called the Lords paths because they are the way to the Lords house But I haue not the libertie of accesse to thy tabernacle vers 4. in the end Where I expound that interrupted speech Thy altars O Lord in this sort Thy altars that is by naming one part for the whole Thy tabernacle is the place from whence I rest banished and whereto I haue not libertie of accesse Which exposition doth fitly answere the comparison of little birds as after shall appeare deliuered in the said verse Therefore I am not happie This conclusion is omitted as a matter so apparant and palpable vpon the setting downe of the premisses as it needes not any particular expressing thereof Of this syllogisme which containes the Prophets deploration of his present vnhappy and distressed condition the Assumption is first handled and then the Proposition The Assumption is cleared by a comparison of Dissimilitude wherein is shewed how the present estate of the Prophet is different and vnlike to that of the little birds who are allowed liberty to flie vnto the tabernacle there to rest and breede The Dissimilititude is this The sparrow and the swallow finde by thy prouidence libertie of accesse to thy tabernacle there to rest and breede vers 4. in the former part But thy tabernacle is the place whereto I can haue no accesse but rest banished from it vers 4. in the later part You may see hereby how aptly the said interrupt speech serueth as a reddition to the comparison deliuered in the former part of the verse Neither neede wee feare that any absurditie will follow in case the former part of the said 4. verse be interpreted as is set downe For the tabernacle being spacious and large and the composition thereof such as it was distinguished into sundrie parts no marueile if little birds did find the commoditie of resting and breeding in some parts thereof though not in the Sanctuarie or neere the Altar The Proposition of the said syllogisme is amplified by noting two seuerall kindes of persons to whom the said description of happines doth agree The first kinde is of Priests and Leuites who vers 5. are defined to be such as daily reside in the tabernacle and are there imployed in the seruice of worshipping and praising the Lord. The second is of the Israelites who repayred out of the countrey to appeare before the tabernacle v. 6 where it is said that they haue liberty according to their hearts desire to tread the Lords paths that is the paths which leade vnto the Lords house These countrie Israelites who tendered their appearance before the Lord according to the statute enacted in that behalfe Exod. 23.17 and Deut. 16.16 these Isralites I say are by the Prophet described by setting out vnto vs 1. Their resolute enduring of all the difficulties and incommodities that accompanied their repaire vnto the
safetie is amplified by relating vnto vs 1. The greatnes of the distresse whereto the said trauellers were subiect in their voyages on sea This greatnes of their distresse is first mentioned in general vers 24 where by seeing the workes of the Lord and his wonders in the deepe is meant a visible and present subiection to the dangers growing from the violent windes raging waues strange tossing of the ships which are the Lords works and wonders in the deepe Then the said greatnes of their distresse in being exposed to present losse of life is set forth in the three verses following by noting vnto vs 1. The instrumentall causes thereof viz. 1. The breaking foorth of violent winds and stormes at the Lords commandement vers 25. in the beginning 2. The swelling and raging of the waues by meanes of the winds and tempests vers 25. in the end 3. The mounting on high of the ships and their sudden precipitation occasioned by the furie of the windes and waues vers 26. 4. The extremitie of sea sicknes inforcing them in a manner to render vp the ghost vers 26. in the end 2. The desperate termes whereto they are reduced they failing in all meanes to help themselues viz. aswell in strength of bodie as in skill and direction by the art of Nauigation vers 27. Where in this point of vtter disablement to helpe themselues they are compared to a drunken man who discouers by his staggering to and fro his impotencie and inabilitie to help himselfe 2. An inducement mouing the Lord to reach vnto them his hand of protection viz. their humble supplication and crying vnto him vers 28. 3. The manner of their deliuerance viz. the Lords calming of the windes and his suppressing of the waues vers 29. 4. The ioy of heart conceiued hereupon by the said trauellers vers 30. The conclusion is amplified by noting more distinctly than before the circumstance of the place and persons where and before whom this gratefull acknowledgement of the Lords mercie is to bee presented The place must be such as is appointed for publike meetings the persons aswell such as are of honorable ranke and imployment in the state vers 32. in the end as such as are of meaner qualitie and degree verse 32. in the beginning This serueth likewise to set out the greatnes of the blessing bestowed on these distressed trauellers on sea The fift and last sort of men inuited to magnifie the Lord is of such as by a common obligation are tyed vnto this dutie and they are such as hold a sound opinion of the Lords prouidence For these I take to bee meant by the Psalmist verse 42. in the beginning vnto whom are opposed in the same verse such as denie the prouidence of the Lord in the whole or in part Now the argument whereby such whose apprehension of the Lords prouidence is vpright and warrantable are drawne to offer vnto him this dutie of praise is taken from a suruey made of certaine changes incident to some things and persons Out of this argument added to the consideration of the Lords proceedings aboue mentioned in the other parts of this Psalme the Prophet deduceth first a double conclusion then an exhortation Of the conclusions the one which is the principall concerneth directly the said fift and last sort of men viz. such as acknowledge both the generall and particular prouidence of the Lord the other is touching Atheists who deny the same The Psalmist reasoneth thus The Lord besides the euents and proceedings aboue mentioned worketh and ordreth all changes in things and persons as namely barrennes and fertilitie in the earth wealth and pouertie in priuate men deiection and aduancement in persons of state vers 33. to the end of vers 41. Therefore out of an obseruation of these proceedings such as hold a sound opinion of the Lords prouidence ought with ioyfull hearts to acknowledge and magnifie the same and such as are Atheists to surcease all further dispute and replie against it vers 42 where the ful meaning of this double conclusion is set downe in expresse termes The Antecedent of this reason compriseth sixe seuerall instances whereby to prooue that it is the Lords hand that worketh and disposeth al changes in things and persons The first instance is of a fruitfull soyle reduced to barrennesse vers 33. and vers 34. where by flouds and springs of waters he meaneth the soyle which by the irrigation of waters hath growne to a qualitie of fruitfulnes Now this change is set out by the cause which moued the Lord to the effecting thereof which is noted vers 34. to be the wickednes of the inhabitants The second instance is of a barren and fruitles region made fruitfull and commodious for habitation vers 35. The third is of the poore raysed to a condition of wealth vers 36.37.38 In these verses the Prophet setteth forth 1. The instrumentall causes of this wealthie condition viz. their trauell and industrie In building cities for habitation and commerce vers 36. In plowing and sowing fields vers 37. In planting of vineyards vers 37. 2. The principall cause of the said condition of wealth viz. the blessing of the Lord aswell vpon their persons for the multiplication of children as vpon their stock for increase thereof vers 38. Where by that particular of not diminishing their cattell we must vnderstand in generall the abundant increase of their whole stocke The fourth is of the rich reduced to a poore and miserable estate vers 39. Where the instrumentall causes hereof are noted by these three words viz. distresse euill and sorrow Which words doe imply and signifie the crosses and calamities whereby as by meanes and instruments the Lord worketh this change of estate The fifth instance is of persons deiected from an high degree and state verse 40. Where the Psalmist maketh knowne vnto vs this deiection by two particulars of abasement whereof 1. The one is the Lords withdrawing from them all reputation affection and dutie on the part of the people which is an ouerture and meane to the degree of abasement following 2. The other is the Lords abandoning of them to all discomfort and miserie which is implied by this in that they are forced to wander in deserts as not finding so much fauour in the world as the commoditie of a place to rest in The sixt and last instance is of men aduanced from a condition of affliction and basenes to places of reputation and dignitie and that which is more the Lord doth honour them being thus exalted with a mightie dependance which the Psalmist doth insinuate vnder the blessing of such an issue and posteritie as shall grow into a multitude of families verse 41. Now the exhortation deduced vpon this argument of the changes wrought by the Lords prouidence in some things and persons is an exhortation addressed vnto the students of true wisdome to obserue the Lords proceedings The Psalmist perswadeth them to this dutie in this sort
touching this question whether God be good to Israel pag. 110. and 117. lin 15. The ground of this issue and conclusion That God is good to Israel shewed and debated pag. 117. lin 27. and pag. 118. The Prophets passionate longing to returne vnto the place of the Lords publike worship propounded pag. 123. lin 3. and debated pag. 124. The end why the Prophet desires to returne vnto the Lords Sanctuarie pag. 26. lin 36. That they are happie who haue libertie of accesse vnto the place of the Lords publike seruice pag. 125. A description vnder the person of the countrie Israelite of such as loue to present themselues at the place of the Lords publike worship pag. 127. To be partaker of the Lords publike worship though but for a day and in the qualitie of a doore-keeper esteemed by the Prophet the greatest happines handled pag. 129. and 130. A deploration and picture of mans miserie set foorth pag. 135. lin 12. That they who rest vpon the Lord shall be deliuered from all hurts and discomforts disputed pag. 143. and 144. lin 28. That the Angels are vsed by the Lord as instruments of our preseruation from perils and hurts pag. 148. lin 7. and pag. 36. lin 10. That the faithfull depender vpon the Lord shall be spared in a common mortalitie pag. 147. That by resting on the Lord wee shall be made partakers of all comforts and blessings handled pag. 149. lin 13. also pag. 31 in the end and pag. 32. The oppression and persecution executed vpon the Lords people by the proude tyrants of the world set foorth and argued pag. 154. and 155. The Prophets apologie for the Lords glorie against this blasphemous position of the wicked who hold that the Lord neither knoweth nor regardeth their proceedings against the godlie handled at large pag. 55.156.157 That the godly man though afflicted by the hand of the wicked is notwithstanding blessed disputed pag. 158. That the Lords loue is constant and vnchangeable to the godlie man debated pag. 158. lin 30. and pag. 57. lin vlt. That the cariage of all proceedings shall in the Lords good time be so vprightly ordered as that the godly man shall receiue thereby what is right and due vnto him by the Lords couenant argued pag. 159. The difference betwixt the proceedings held by the Lord and such as are held by tyrannous and vniust Magistrates pag. 161. That the Prophet ought with his whole heart to magnifie the name of the Lord disputed pag. 163. That the Lords mercie in pardoning the sinnes of his people is exceeding great propounded pag. 165. and cleered pag. 166. and 167. That the Lords mercie to his people for pardon of their sinnes hath been from all eternitie and doth endure for euer argued pag. 166. lin 28. That all things whatsoeuer ought to concurre with the Prophet in praising the Lord. pag. 164. That the Prophets continuing in trouble will discourage the godlie and occasion the wicked to triumph pag. 31. and 67. lin 3. and pag. 114. lin 22. That such as call vpon the Lord are protected by him pag. 36. lin 9. also pag. 90. lin 20. and pag. 150. lin 16. That out of a reuerent and due acknowledgement of the Lords glorie we ought to magnifie him disputed pag. 171. lin 14. That the Lord hath in the creation of things set forth and published to the view of the world the glorie of his power wisedom and goodnes argued pag. 172. lin 30. That the Lord by his prouidence doth conserue and intertaine all liuing creatures in the state of nature allotted vnto them disputed pag. 176. lin 6.
That he shall be a spectator onely of the punishment laid vpon the wicked himself shall not partake therein he shall onely witnesse and acknowledge the truth of this doctrine concerning the Lords proceeding in iustice with the faithlesse and in mercie with the faithfull dependers on him The Prophet hauing in the ninth and tenth verse comprised the question hitherto disputed by him doth withall vers 9. affoord vs an illustration thereof 8. By a Similitude thus As a place of retrait and dwelling house doe yeeld vnto vs comfort and protection against outward iniuries So the Lord in case of thy dependance on him will furnish vnto thee reliefe and protection against hurts and discomforts 9. By noting the meanes and instruments vsed by the Lord for our preseruation and deliuerance from discomforts and hurts vers 11. and 12 where these instruments are said to bee the Angels Now this point which concerneth the Angels who are appointed by the Lord to be instruments of our preseruation is amplified 1. From the efficient cause of their imployment in this behalfe namely the commission and charge they haue from the Lord to performe this seruice of preseruing the faithfull in all their waies and proceedings so farre as they are lawfull and iustifiable by the word of the Lord. For these onely are called the waies of the faithfull 2. From the consideration of their extraordinarie care to discharge the Lords commissiō they haue for this seruice This care in them the Prophet noteth by resembling the action and seruice they performe vnto the action of a carefull and prouident Nurse who in the case of perill to the infant whom she nurseth will take him into her armes and carrie him so long as shall be feare of danger And so by the Lords commaundement and direction the Angels proceed with vs in this point of preseruing vs from hurts and discomforts 3. From a comparison of the greater to the lesse vers 13. thus By this seruice of the Angels in protecting thee thou shalt gaine this further aduantage as to conquer and triumph ouer the greatest perils and mischiefes For this is meant by marching vpon those cruell beasts which are mentioned vers 13. No marueile then if the Angels protect thee in cases of lesse perill and mischiefe Hitherto the first member of the position which the Prophet handleth in this Psalme hath been debated namely our deliuerance from all hurts and discomforts in the case of our dependance vpon the Lord. The second member of the said position is in sense and effect this That by resting vpon the Lord we shall be made partakers of all comforts and blessings vers 14.15.16 This point of doctrine the Prophet disputeth and cleereth by an argument drawne from a testimonie that is aboue all exception He concludeth thus The Lord himselfe doth professe vnder most gracious promises that in case wee rest vpon him he will communicate vnto vs all comforts and blessings Therefore by resting on the Lord wee shall vndoubtedly be made partakers of all comforts and blessings Touching this profession on the Lords part of communicating vnto vs all comforts and blessings in case we depend vpon him we are to obserue how the Lord setteth it foorth in those three last verses of the Psalme Vers. 14. The Lord doth twice inferre and conclude his communicating of all blessings vnto vs vpon the reason of our dependance on him His first conclusion is this He resteth on me saith the Lord. Therefore will I deliuer him Here vnder the name and title of deliuering vs we must vnderstand the supplying of al other blessings as it is expounded by the Lord himselfe in the end of the fifteenth verse and throughout the sixteenth His second conclusion is in the later part of the 14. verse and is in sense the same with the former He acknowledgeth my name saith the Lord. As if he should say He doth out of an acknowledgement of my power and promise to helpe him and of my fidelity in keeping promise rest vpon me for helpe and comfort Therefore will I exalt him that is aduance him from out of trouble into a place of safetie and likewise furnish vnto him all other blessings Vers. 15. The Lord doth expresse and amplifie his said profession by a Logicall proceeding from the lesse to the greater For first he saith That he will heare the faithfull petitioner then which is a greater fauour that he will be present with him in his trouble to comfort him thirdly that he will deliuer him from it which is a further degree of fauour and lastly which is the highest degree of fauour that he will glorifie and honour him Vers. 16. Whereas the Lord in the end of the 15. verse hath promised to conferre glorie and honour vpon the faithfull and confident petitioner he doth in the 16. verse illustrate this generall by setting downe the parts of the glory and honour which he will bestow on him These parts are the blessings of this life and the comforts of eternall life The Lord concludeth thus I will bestow vpon the faithfull and confident petitioner the blessings of this life and the comfort of eternall life vers 16. Where vnder the promise of length of daies is implied the promise of all prosperitie and comfort in this life Vnder the promise of seeing the Lords saluation the promise of enioying the happines and blessings of eternall life is signified Therefore will I bestow vpon him glorie and honour vers 15. in the end PSALM 94. O Lord who art the mighty God the auenger the mightie God the auenger shew thy selfe clearely 2 Exalt thy selfe thou who art Iudge of the world render to the proude their reward 3 Lord how long shall the wicked how long shall the wicked triumph 4 They belch out and speake rough words all the workers of iniquitie extoll themselues 5 They crush thy people O Lord and afflict thine heritage 6 They slay the widow and the stranger and murther the fatherlesse 7 And they say the Lord seeth not neither doth the God of Iacob regard it 8 Vnderstand O ye most vnwise among the people and yee fooles when will you be wise 9 He that planted the eare shall he not heare Or he that formed the eye shall he not see 10 He that chastiseth nations shall he not correct He that teacheth man knowledge shall he not know 11 The Lord knoweth the thoughts of man that they are vanitie 12 Blessed is the man whom thou chastisest O Lord for him thou teachest in thy law 13 Thou doest giue him rest from the dayes of euill vntill the pit be digged for the wicked 14 Surely the Lord will not faile his people neither will he forsake his inheritance 15 For iudgement shall returne to iustice and after it all the vpright in heart shall returne 16 Who hath risen vp with me against the wicked Or who hath taken my part against the workers of iniquitie 17 If the Lord had not holpen me my
soule had quickly dwelt in the place of silence 18 When I said My foote slideth thy mercie O Lord staied me 19 When I had a multitude of thoughts within me thy comforts reioyced my soule 20 Hath the throne of iniquitie fellowship with thee which forgeth wrong against law 21 They gather together against the soule of the righteous and condemne the innocent blood 22 But the Lord is my refuge and my God is the rocke of my confidence 23 He turneth vpon them their iniquitie and destroyeth them by their owne malice the Lord our God destroyeth them ANALYS PSALM 94. The Prophet discerning the godly exceedingly oppressed by the malicious proceedings of the wicked who in the state where hee liued managed the places of greatest power and authoritie And being carried with an affectionate desire to relieue and comfort them in this case of their distresse hath hereupon indited this worthy Psalme Wherein 1. He presenteth on the behalfe of the godly an humble motion vnto the Lord against these wicked and proud tyrants vers 1.2 2. He doth impart with the godly for their comfort that notwithstanding the proceedings of the wicked against them they rest in a condition of blessednesse vers 12.13.14 and so to the end The Prophets humble motion is set downe vers 1. and 2. In the second verse that which is sued for doth direct vs to the true interpretation of the motion made in the first He prayeth the Lord in the second to aduance himselfe into his throne of Iustice and to proceede with those proud tyrants who oppressed his people according to their deserts This iustice he sueth for in the first verse also vnder these termes O Lord shew thy selfe clearely or cause thy brightnes to shine The Lord sheweth himselfe clearely and causeth his brightnes to shine when the glory of his iustice is made manifest in the execution of punishment vpon the wicked We see then that the motion tendered by the Prophet vnto the Lord against the wicked is this That the Lord would be pleased to execute iustice against these proud tyrants who oppressed his people vers 1. and 2. This motion of the Prophet against the wicked is 1. Solicited by propounding some inducements for the grant thereof From vers 1. to the end of the 7. 2. Accompanied with a defence of the Lords glorie against the blasphemie of the said tyrants vers 8. and so to the end of the 11. The solicitation of the said motion is performed by presenting vnto the Lords consideration and remembrance 1. The office which he challengeth as proper vnto himselfe of executing vengeance vpon the wicked ver 1. and 2. 2. The circumstance and length of time wherein the wicked haue tyrannized ouer the godly vers 3. Vpon the former ground and inducement he pleadeth with the Lord thus If it be thou onely O Lord who art by office the auenger of all iniquitie and the Iudge of the earth it may please thee according to this thy office to execute iustice vpon these wretched tyrants who oppresse and vexe thy people But it is thou onely O Lord who art by office the auenger of all iniquitie and the iudge of the earth v. 1.2 It may please thee therefore according to this thy office to execute iustice vpon these wretched tyrants who oppresse and vexe thy people vers 1. and 2. Vpon the other ground and inducement which is taken from the circumstance or length of time hee vseth this perswasion with the Lord These proud wretches haue now a long space tyrannized ouer thy people vers 3. Where this their tyrannizing is expressed by a word importing their reioycing and triumphing in the oppression of others so as the Prophet brandeth them with a note of extraordinarie tyrannie Wherefore O Lord giue an end to this their tyrannie by executing iustice and reuenge vpon them vers 1. and 2. The antecedent of this reason is confirmed by particulating the seuerall sorts of tyrannie practized against the Lords people thus If they haue now a long space persecuted thy people both in word and fact they haue a long time tyrannized ouer them But they haue now a long space persecuted thy people both in word and fact vers 4.5.6 Therefore haue they now a long time tyrannized ouer them vers 3. Touching the Assumption first the seuerall parts thereof are handled and then the whole is illustrated The former part which concernes the persecution performed by words is declared by these two particular instances They deliuer out threats of violence and oppression against thy people and they speake also contemptibly of them extolling themselues farre aboue them ver 4. Therefore it followeth that they persecute thy people in word and speech The other part which concernes the persecution performed in fact against the Lords people is cleared likewise by certaine instances in the setting downe whereof the Prophet proceedes by a logicall gradation from the lesse to the greater thereby to amplifie the greatnes of the persecution and tyrannie executed vpon the persons of the godly The instances whereupon the said persecution by way of fact is concluded are these They vexe and oppresse thy people by sundrie vniust courses vers 5 they murder also the widow the stranger and the orphane vers 6. Here you see the said gradation To vexe the godly by vniust courses is a great sinne To murder them is a greater But to vexe and murder the widow the stranger and the orphane is a wickednes farre more heinous and capitall Therefore they persecute thy people by way of fact Now the said whole Assumption ioyntly with these her parts hath an illustration from this comparison These tyrants persecute the Lord himselfe by disgorging blasphemie against him charging vpon him the imputation of ignorance and carelesnes how it succeedeth with the godly vers 7. No marueile then if in word and fact they persecute the Lords people vers 4.5.6 Thus farre hath the Prophet solicited his sute with the Lord concerning the execution of iustice vpon these bloodie tyrants There followeth the Prophets Apologie in the behalfe of the Lords glory against the said blasphemy The blasphemy is this That the Lord neither knoweth nor regardeth the proceedings held against the godly vers 7. The wicked hauing breathed out against the Lord this blasphemous position whereby they strip and depriue him of the office which is proper vnto him of gouerning and iudging the world the Prophet doth hereupon take an occasion to accompany his humble motion with a defence of the Lords glorie The course he holdeth in his Apology for the Lord is this First he premiseth vers 8. a direct contradiction to the said blasphemous position which contradiction is implied hereby in that he chargeth these Machiuilian gallants with extreme senselesnes for such their apprehension of the Lord as if he said vnto them thus It is a most grosse vntruth which you affirme of the Lords ignorance and carelesnesse touching your proceedings against the