wicked in the persons of their posterity is deliuered in the 15. verse where it is auouched that the posteritie of the wicked shall lie in the graue and be deuoured by death But before he proceed to a particular declaratiō of this point he brandeth their posteritie in the 14. verse with a note of extreame madnes in that discerning the folly and vanity of their ancesters proceedings they doe notwithstanding approoue and follow them Hereupon in the 15. verse the Prophet inferreth that it succedeth with them as with their predecessors For death seazeth vpon them and consumeth them The truth of this third branch the Prophet maketh evident 1. By a Similitude thus vers 15. in the beginning As death seazeth vpon cattell and consumeth them to nought So death seazeth vpon the posteritie of the wicked and consumeth thē in the graue to dust 2. By a comparison from the greater thus Hell shall seaze vpon them and eternally torment their persons raised from out the graue that is in the day of iudgement vers 15. in the end No marueile then if corporall death seaze on them and consume them in their graues v. 15 in the beginning The first part of this comparison from the greater is amplified by a Dissimilitude wherein the condition of miserie prepared and reserued for the wicked in that day of the general resurrection is set forth vnto vs by notifying the different estate ordained for the righteous in the said day The Dissimilitude is this The righteous shall in that day of the generall resurrection eternally raigne in heauen ouer the wicked vers 15. in the middest Where the said day is called the Morning But hell shall eternally torment the wicked at the same day vers 15. in the end To the former sentence of the said Dissimilitude there is yeelded this proofe Vndoubtedly I the Prophet shall in the last day by the mightie power of the Lord both rise and be receiued into heauen to raigne in glorie ouer the wicked vers 16. Therefore all other righteous men likewise shall in that day both rise and raigne in glorie ouer the wicked For what appertaineth vnto the Prophet in regard of his faith in the Messias whereby he is righteous the same belongeth to each other man that hath the same faith whereby he is iustified The Prophet hauing hitherto from the beginning of vers 6 to the end of the 17. demonstrated the maine position of this Psalme by propounding and debating an instance taken from his owne person hee doth now in the 18. verse proceed to a further illustration of the said positiō by drawing into consideration the wretched condition whereto the wicked are subiect at their death Hee reasoneth vpon this ground after this sort If the wicked shall at their death rest naked and stripped of all their wealth and glorie and so be in a most miserable case the godly ought not to feare them though they abound and glorie in their wealth But the wicked shall at their death rest naked and stripped of all their wealth and glorie and so be in a most miserable case vers 18. Therfore the godly man ought not to feare them though they abound and glorie in their wealth vers 17. The Assumption is amplified 1. By an argument of Diuersitie thus Though they liue an happie life in the world both in their owne flattering conceit and in the opinion of others who doe applaud them vers 19. Thus doth this verse according to the French cohere with the 18 and is thus expounded by Caluin and Marlo It is said that the wicked blesseth his soule in his life that is he flattereth himselfe with a conceit that hee enioyeth an happie life in following his pleasures and commodities yet shall they at their death rest naked and stripped of all their wealth and glorie and so be in a most wretched case vers 18. 2. By a comparison from the greater thus After this life though neuer so long they shall be excluded from eternall life vers 20. So I expound this verse according to Tremell No marueile then if at their death they rest naked and stripped of their wealth and glorie vers 18. The first part of the said comparison which concernes the exclusion of the wicked from eternall life is cleared by a Similitude wherein touching this point of vncapablenes of eternall glory they are resembled vnto brute beasts The said Similitude distinguished into her parts is this As the brute beasts die and rest vncapable of eternall life vers 21. So shall the wicked die and rest vncapable of eternall life vers 20.21 Whereas in this 21. verse it is said A man in honour hauing no vnderstanding we must take it for a description onely of the wicked which haue bin spoken of throughout this Psalm But withall it containes the cause that maketh the wicked vncapable of eternall life which is the want of the knowledge and feare of God which being in the wealthie and honourable wicked is a barre betwixt heauen and them PSALM 50. A Psalme deliuered to Asaph The mightie God the God Iehoua hath spoken and called the earth from the rising vp of the Sunne to the going downe thereof 2 Out of Sion a place of most perfit beautie God shineth 3 Our God will come and will not keepe silence There shall be a deuouring fire before him and a mightie tempest round about him 4 He calleth vpon the heauens aboue and on the earth that he may deliuer vnto his people what is law saying 5 Gather vnto me those who are my welbeloued who haue made a couenant with me by sacrifice 6 When the heauens declared his righteousnes and God to be a soueraigne Iudge 7 Heare O my people saith he and I will speake heare O Israel and I will contest with thee I am God euen thy God 8 I will not reprooue thee for thy sacrifices or thy burnt offrings though they were not continually before me 9 I will take no bullocke out of thine house nor goates out of thy foldes 10 For all beasts of the forrest are mine and the beasts on a thousand mountaines 11 I know all the fowles of the mountaines and the wilde beasts of the field are mine 12 If I should be hungrie I would not tell thee for the world is mine and all that therein is 13 Will I eate the flesh of buls or drinke the blood of goates 14 Offer vnto God praise and pay thy vowes vnto the most high 15 And call vpon me in the day of trouble I will deliuer thee that thou maist glorifie me 16 But vnto the wicked saith God What hast thou to doe to declare mine ordinances and to take my couenant in thy mouth 17 Seeing thou hatest correction and hast cast my words behinde thee 18 When thou seest a theefe thou runnest with him and thou art partaker with the adulterers 19 Thou giuest thy mouth to euill and with thy tongue thou forgest deceit 20 Thou sittest and speakest
what sort the Lord doth execute his wrath vpon the wicked pag. 41. lin 1. That the godly are without grieuing at the prosperitie of the wicked to rest vpon the Lord and to walke obediently before him disputed pag. 44. lin 30. That the Lord proceedeth with the wicked to their ruine and with the godly to their good disputed pag. 46. lin 5. and pag. 117. lin 27. and pag. 118. That by the practise of dependance on the Lord and holines of life it shall succeede well with vs in all our affaires handled p. 47. lin 34. The obiections made against the Lords fauourable proceeding with the godly refelled and answered pag. 49. lin 25. That the plotting of the wicked against the iust is without successe shewed pag. 50. That the little pittance furnished by the Lord vnto the godly man is of great vse comfort vnto him shewed p. 51. lin 26 That the Lord supplieth vnto the godly continuall reliefe and maintenance disputed pag. 53. lin 5. That reliefe shall not faile vnto the godly in the time of famine debated pag. 53. lin 31. That the wicked in the time of famine shall perish for want of reliefe pag. 54. lin 9. That the godly are enabled to be helpfull vnto others in the time of famine argued pag. 54. lin 21. That the Lord doth settle and fortifie the estate of the godly shewed pag. 55. lin 22. That the fall of the godly is a recouerable fall pag. 56. That by resting vpon the Lord and walking obediently before him the godly shall enioy a long safe and comfortable life debated pag. 57. lin 17. That by this course of depending on the Lord and walking obediently before him the godly man shall obtaine this fauour as to be an eye witnesse of the Lords iustice executed vpon the wicked shewed pag. 59. lin 20. That the godly man endeth his daies in peace and happines handled pag. 60. lin 12. That the godly are they whom the Lord euer helpeth in the time of affliction argued pag. 60. lin 22. A relation of the combat the Prophet had betwixt the spirit and the flesh together with the issue thereof pag. 62. and 63. and pag. 197. lin 16. That our life is by the Lords ordinance exceeding short and subiect to vanitie handled pag. 64. lin 5. and pag. 69. lin 15. and 26. also pag. 70. lin 5. and pag. 136. lin 15. and pag. 137. lin 1. and lin vlt. That no man is of sufficient strength to endure the Lords afflicting hand shewed pag. 68. lin vlt. That the godly should not feare the wicked though abounding in riches and glorying in the strength of them disputed pag. 73.75.76.77.78.79.80 That the wicked notwithstanding their wealth die in their owne persons in the memorie and honour of their names in the persons also of their posteritie handled pag. 76. lin 7. That hell shall eternally torment the wicked but the righteous shall eternally raigne in heauen ouer them shewed pag. 79. lin 17. and 30. That the wicked shall at their death rest naked and stripped of their wealth and glorie and so be in a most miserable case prooued pag. 80. lin 24. Whether the true worship of the Lord consist in the ceremoniall action of sacrificing or in the spirituall conformitie of the hart to the Lords will propounded pag. 83. and defined pag. 90. lin 13. and pag. 93. lin 30. A description of the Maiestie accompanying the Lords comming into his most royall court to determine the controuersie he had with the Israelites touching his worship pag. 84. lin 8. A refutation made by the Lord of the colourable pretences and allegations wherewith the Israelites would iustifie their formall and outward sacrificing pag. 87. That the outward profession of pietie and obedience disaccompanied with the sincere affection of the heart is odious vnto the Lord argued pag. 91. lin 32. and pag. 89. lin 30. The cause and the euent of that impious conceit of the wicked who imagine the Lord to be an allower of their wickednes pag. 92. lin 17. The Prophets humble confession of his sinne handled pag. 98. lin 14. That by the Lords remission of our sinnes we shall subsist before him in a condition and estate of righteousnes declared p. 99. lin 31. and pag. 100. The Prophets profession of glorifying the Lord and magnifying his fidelitie in keeping promise with his children handled pag. 105. and 106. also pag. 180. lin 25. and pag. 184. The discourse of the flesh vpon this question whether God be good to Israel the seuerall effects of the said discourse the inducement and ground of holding the negatiue of the said question pag. 111.112.114.115 That the wicked enioy prosperitie What are the parts and effects of their prosperitie declared pag. 112. lin 5. and pag. 113. A liuely description of the wicked pag. 113. lin 13. and pag. 114. A LOGICALL ANALYSIS OF TWENTIE SELECT PSALMES THE PSALMES ANALYSED are these namely Psalm 1. Psalm 2. Psalm 16. Psalm 27. Psalm 34. Psalm 37. Psalm 39. Psalm 49. Psalm 50. Psalm 51. Psalm 73. Psalm 84. Psalm 90. Psalm 91. Psalm 94. Psalm 103. Psalm 104. Psalm 107. Psalm 116. Psalm 139. PSALM 1. BLessed is the man that doth not walke in the counsell of the wicked nor stand in the way of sinners nor sit in the seate of the mockers 2 But his delight is in the Law of the Lord and in his Law doth he meditate day and night 3 For he is like a tree planted by the riuers of waters which bringeth forth her fruite in due season whose leafe fadeth not so 〈◊〉 soeuer he shall do shall prosper 4 〈◊〉 wicked are not so but as the chaffe which the winde 〈…〉 5 Therefore the wicked shall not stand in the iudgement nor sinners in the assembly of the righteous 6 For the Lord knoweth the way of the righteous and the way of the wicked shall perish ANALYS PSALM 1. The question disputed by the Prophet in this Psalme is this That the godlie man onelie is blessed vers 1 2. THe scope of the Psalmist in clearing this question is to rectifie our conceit and iudgement touching the person who is capable of blessednesse and so consequently to perswade vnto holines of life For if contrarie to the opinion of the wise in the world of whom some haue seated felicitie in persons ciuilly vertuous some in the honourable and rich some in the outward grace and pleasures of the bodie the sanctified person onely be blessed we ought in case we desire to be happie to reforme our iudgement herein and betake our selues to a course of pietie For so we are to apprehend of the Prophets intention in this Psalme as if in direct tearmes he reasoned with vs thus If the godly man only be blessed then in case we desire to be blessed we ought to betake ourselues to a course of pietie But the godly man only is blessed Therefore in case we desire to be blessed we ought to betake our selues to a
against thy brother and slanderest thy mothers sonne 21 Thou diddest these things and because I held my tongue thou thoughtest that I was like thee But I will reprooue thee and set them in order before thine eyes 22 Consider now this ye that forget God least I teare you in peeces and there be none to deliuer you 23 He that offereth praise doth glorifie me and who composeth his way him will I cause to enioy the saluation of God ANALYS PSALM 50. The Prophet in this Psalme representeth vnto vs the Lord our God in the quality of a Iudge sitting in his throne of Maiestie assisted with a most solemne assembly and presence of all creatures in heauen and earth before whom as witnesses of his vpright and equall proceeding hee disputeth and determineth a cause in controuersie betwixt himselfe and his people of Israel The controuersie is this What that is wherein the true worship of the Lord consisteth whether it be the ceremoniall action of sacrificing or the spirituall conformitie of the heart to the Lords will That we may the better conceiue what is deliuered in this Psalme wee are to consider that there bee two parts thereof The one a preface from the beginning of the first verse to the end of the seuenth The other the Lords contestation with his people about the said controuersie from the beginning of the 8. verse to the end of the 23. Touching the preface the scope thereof is to shew that there is iust cause why the Israelites ought with al attention and reuerence to heare the Lord while he debateth this question of his worship with them To induce them to this duty of all carefull and respectiue hearing there are exhibited in the said preface two arguments 1. The first is a description made by the Prophet of the Maiestie wherewith the Lords comming into his most royall Court to define of the said controuersie is accompanied vers 1.2.3.4.5.6 2. The second is a motiue propounded ver 7. by the Lord himselfe taken from the consideration of the singular mercie shewed by him vnto the Israelites The Maiesty of the Lords comming into his iudiciall Court for the purpose mentioned is by the Prophet set forth vnto vs by sundrie particulars namely 1. By a summarie report of his nature vers 1. Where he who commeth as Iudge in this cause is said to be The mightie God the God Iehoua and therefore of infinite Maiestie 2. By his action of summoning the solemne assemblie that is to be present at this iudgement ver 1. Where by these words The Lord hath spoken and called the earth the Prophet implieth that the Lord himself doth as it were in person solemnely summon the said assemblie 3. By noting the greatnes of this assembly vers 1. and 4. Where it appeareth that all creatures on earth and in heauen also are summoned to furnish this solemne presence that they might be witnesses of the Lords proceeding with his people 4. By the magnificencie of the place where the Lord is to sit as Iudge and to shine in his glorie This place is Sion vers 2. Where it is said That out of Sion God shineth that is Sion is the place out of which hee speaketh and where he sheweth himselfe for the sentencing of the cause in question That Sion is a place of magnificencie it appeareth by this in that it is called a place of most perfit beautie that is a place which had the word and ordinances of the Lord in which the beautie of his holinesse power wisedome mercie and iustice was discerned and beheld 5. By the end of his comming as Iudge in this cause vers 3. and 4. In the third verse it is said The Lord will come and not be silent that is will reproue his people and deliuer vnto them as it is said ver 4. what is law in the cause controuersed 6. By the glorie of his power vers 3. Where by these words there shall be a deuouring fire before him and a mightie tempest is expressed the mightie power of the Lord whereby he is able to reuenge himselfe vpon the contempt of his Maiestie and to frustrate all opposition against him 7. By imparting with vs the formall course which the Lord holdeth in citing the parties namely the Israelites with whom he is to deale in this controuersie The course he taketh for citing the said parties doth consist 1. In the summons made by himselfe of the apparitors whom he is to imploy in this proper seruice of citing the said parties The apparitors imployed in this seruice are the creatures in heauen and earth vers 4. 2. In the charge and commission giuen by the Lord to the said apparitors for the seruice they are to performe vers 5. Where their commission and charge is noted to bee this namely to cite and draw together his people to an appearance before him And least the said apparitors should faile in the performance of their charge by mistaking and citing one people for another the Lord doth describe vnto them vers 5. the people that are to be cited The description is this 1. They are such whom the Lord hath honoured with the title of his welbeloued vers 5. 2. They are such as made a couenant with the Lord and confirmed it by interposing and offering of sacrifice vers 5. Now these actions of making and confirming the said couenant are vers 6. declared and distinguished by noting the time whē they were performed which was foorthwith vpon the publication of the law When the heauens did yeeld vnto the Lord this testimonie that hee was a righteous God and the soueraigne Iudge of the world vers 6. Thus you see the Description made by the Prophet of the Maiestie of the Lords comming to sit in iudgement vpon the cause in controuersie betwixt him and his people And this is the first argument whereby to raise vp in the Israelites all attentiue and reuerent hearing of the Lord. The second argument for this end and purpose is a motiue propounded by the Lord himselfe and concluded thus I who speake vnto thee O Israel am be who hath couenanted with thee to bee a God of infinite mercie and fauour vnto thee vers 7. in the end Where it is said I am God euen thy God Which words doe import that the Lord hath couenanted with his people to bestow vpon them the blessings of this and the future life Therefore thou oughtest in dutie to heare me with all attention and reuerence while I contest with thee and decide the cause in question betwixt vs ver 7. in the beginning Hitherto of the preface of this Psalme There followeth now to be considered The Lords contestation with the Israelites about this questiō of his worship Of the Lords contestation in this behalfe there be two parts The one a refutation of their colourable pretences and allegations From the beginning of the 8. verse to the end of the 13 and then from the beginning of the 16.
seuerall parts thereof whereas the said Assumption consisteth of two parts the one concerning the creation of things the other the conseruation of liuing creatures the Prophet first disputeth that branch of creation proouing by an induction that in the creation of things we may behold as in a mirror this glory of the Lord. The induction is concluded thus In the workes of the superiour part of the world as in the light the heauens the clowdes and windes the Angels likewise in the workes of the inferiour part of the world as in the earth and the water the Lord hath set out and proclaimed vnto vs his glorie From the beginning of the second verse to the end of the ninth verse What particulars are omitted in this induction for as much as they are of the same stampe and serue to the same purpose of representing vnto vs the Lords glorie they are to be conceiued as set downe to make the said induction perfit Therefore hath the Lord in his workes of creation published and proclaimed vnto vs his glorie vers 24. The first member of this induction concerning the light is verse 2. where it is amplified by a comparison of Similitude thus As a garment doth adorne and set foorth the person who weareth it So the light doth discouer and set out the glorie of him who created it The second touching the Heauens is also verse 2 where it is handled likewise by a comparison of similitude thus As the extending of a princely Tent doth set out the magnificencie of him whose it is So the extending of the heauens setteth out the maiestie of him who made them The third is of the clowdes vers 3. where the clowds are described by the seruice they yeeld vnto the Lord. This their seruice consisteth 1. In that they serue as it were for lodgings and chambers in which and from whence the Lord doth manifest the glorie of his power iustice and mercie The Prophet Psal. 18.12 calleth the clowds the Lords tabernacles And in the 1. of Kings chap. 8.12 the Lord is said to dwell in the clowds In these clowdes the Psalmist affirmeth that the Lord hath laid the beames of his chambers that is to say that hee hath as it were built vnto himselfe lodgings and places from whence to shew his glorie 2. In that they serue also for instruments of his executions both in the way of mercie and in the way of iustice And vpon this ground they are called the Lords chariot out of an allusion to the ancient vse of chariots in the battailes of Princes The fourth is of the Windes vers 3 where they are described 1. By their swiftnes which is noted in that wings are attributed vnto them 2. By the Lords imploying of them in his seruices of expedition and speede which is implied hereby in that the Lord is said to walke vpon their wings The fifth member of the sayd induction concerneth the Angels verse 4. where they are described 1. By the simplenes of their essence they being called spirits that is essences free from all corporall and materiall composition 2. By the strength and agilitie of their essence they being called a flaming fire which is declared by a comparison thus As a flaming fire is of strength to consume and of a qualitie speedily piercing So the Angels are of strength to frustrate all opposition and they doe with all nimblenes and speede pierce euery where The sixt is of the earth verse 5. where wee may obserue two particulars noted by the Prophet wherein the Lord hath imprinted a visible testimonie and marke of his glory The one the founding of the earth vpon the seas which the Prophet calleth the bases of the earth The other the stabilitie and vnmoueablenes of the earth The seuenth is of the waters vers 6.7.8.9 Where the Prophet obserueth these two things touching the waters 1. Their place in the beginning of the creation viz. the first day 2. Their place in the processe of the creation viz. the third day Touching their place in the beginning of the creation it is vers 6. said to bee the outward superficies and face of the whole earth Which couering of the earth by them is illustrated by two comparisons 1. The one a Similitude thus As a garment couereth the bodie so the waters couered the earth 2. The other a comparison from the greater thus The waters couered the highest hils no marueile then if they couered lower places Concerning their place in the third day of the creation the Prophet noteth it verse 8. to be that which the Lord had assigned vnto them viz the sea within the receptacle and limits whereof they are shut vp and confined as may appeare Gen. 1.10 and Iob. 38.10 This retyring of the waters from the face of the earth into this their place is described 1. By the efficient thereof viz. the thundring voyce and commandement of the Lord vers 7. 2. By their speedines in retyring vers 7. which is noted in that they are said to flie and to hasten away foorthwith vpon the sense and knowledge of the Lords commandement 3. By their effect of frustrating and ouercomming whatsoeuer might giue impediment to their retyring v. 8. where it is said that they ascended by the hils and descended by the valleis as if the Prophet should say That neither hils nor valleis nor any obstacle whatsoeuer could hinder their retyring into the place assigned vnto them 4. By their perpetuall residing in the place whereinto they are retyred vers 9. Hitherto of the first branch of the said Assumption concerning the creation of things and the induction vsed for the demonstration thereof There followes the second branch of the said Assumption concerning the conseruation of liuing creatures from the beginning of the 10. verse to the end of the 30. Here then to prooue that the Lord hath not only in his works of creation but in other actions of his prouidence sensiblie represented the glory of his name to the eye of the world the Prophet hath vndertaken to dispute this worthie position viz. That the Lord by his prouidence doth conserue and intertaine all liuing creatures in the state of nature allotted vnto them vers 28. For the cleering of this position the Prophet vseth three seuerall arguments The first containeth the meanes and instrumentall causes whereby liuing creatures are conserued and intertained Which meanes are euery of them so many excellent workes in particular comprehended vnder that generall action of conseruation The Prophets conclusion by vertue of this argument is this Arg. 1. The Lord hath for the vse of liuing creatures furnished vnto them the benefit of springs and riuers the seruice of raine water the commoditie of the night and day the oportunitie of the sea From the beginning of the 10. verse to the end of the 26. Therefore the Lord doth by his prouidence conserue and intertaine liuing creatures in the state and condition of nature allotted vnto them vers 28. The
PSALM 2. WHy doe the nations rage and the people plot vaine things 2 Why doe the Kings of the earth band themselues and the Princes consult together against the Lord and against his Christ 3 Saying Let vs breake their bands and cast their cords from vs. 4 He that sitteth in the heauens shall laugh the Lord shall haue them in derision 5 Then shall he speake vnto them in his wrath and confound them in the heate of his displeasure 6 He shall say Euen I haue annoynted and set my King vpon Sion mine holy mountaine 7 I will declare the decree thereof The Lord said vnto me Thou art my Sonne this day haue I begotten thee 8 Aske of me and I shall giue thee the nations for thine inheritance and the ends of the earth for thy possession 9 Thou shalt crush them with a scepter of iron and breake them in pieces like a potters vessell 10 Be wise therefore now ye Kings be learned ye Iudges of the earth 11 Serue the Lord in feare and reioyce with trembling 12 Kisse the Sonne least he be angrie and ye perish in the way when his wrath shall burne neuer so little Blessed are all that trust in him ANALYS PSALM 2. THis Psalme containes an exhortation to all estates and degrees of men both Prince and people to forbeare plotting and attempting against the kingdome of Christ and consequently to doe worship and homage vnto him For what Dauid speakes here of himselfe wee must take it spoken of him as he is a type and figure of Christ. And it is true that the tenne tribes of Israel with their Princes and Gouernours that the Philistims also the Ammonites and others warred against Dauid with intention to depriue him of the imperiall crowne and scepter which he had receiued from the Lord so is it true likewise that the Princes and people of the Iewes the high Priests Scribes and Pharisies together with Herod Pilate and their associates conspired the ruine of Christ and his kingdome Which conspiracie of theirs was vnder a type shadowed foorth and signified by the combination entred against Dauid and his temporall soueraigntie The Question then deduced in this Psalme is this That both Prince and people should renounce their former proceedings against Christ and so as becommeth loyall subiects do worship and homage vnto him vers 10.11.12 AS I take this to be the question handled here by the Prophet so I apprehend the sense of those three verses wherein the said question is contained to be such as I haue set downe First in the tenth verse the Prophet doth vnder generall termes of being wise and learned aduise both Prince and people to be informed of the Lords pleasure in this particular of forbearing all deseignes and practises against Christ. Then verse 11. he exhorts them to doe worship vnto him setting downe the manner and forme how this worship is to be performed namely with all reuerence and with a full ioy of heart accompanied with a speciall humbling and trembling at the consideration of Christs Maiestie and their former rebellions Thirdly in the 12. verse he moues them to the doing of homage vnto Christ where by kissing the Son namely the eternall Sonne of God mentioned in the seuenth verse is noted the publike acknowledgement and profession which both Prince and people are to make of their subiection vnto Christ. Amongst the ancients a kisse tendered by an inferiour to a superiour was a signe and testimonie that the inferiour publikely acknowledged and professed the other to be his Lord. So as it is required at the hands of all Potentates and their subiects that they should not onely present in priuate a spirituall worship vnto Christ but also publikely professe their alleageance vnto him and obedience to the royall authoritie and lawes of his kingdome Now to perswade both Prince and people to this dutie and conformitie the Prophet vseth three seuerall arguments the first whereof is this Arg. 1. If your proceedings against Christ will prooue vaine and succeslesse forbeare them doing worship and homage vnto Christ. But your proceedings against Christ will proue vaine and succeslesse vers 1. 2. Both these verses carrie this sense that their mutining their plots and endeuours against Christ will not take effect Therefore forbeare your proceedings against Christ doing worship homage vnto him ver 10.11.12 Touching the Assumption the Prophet before he acquaint vs with the demonstration thereof describeth the nature of the said proceedings mentioned in the Assumption by noting vnto vs 1. The authors and contriuers of them vers 1. 2. which were in the time of Dauid the Princes and people of the tenne tribes the Philistims Ammonites and Moabites but in the time of Christ the Princes and people of the Iewes with Herod and Pilate 2. The seuerall degrees of them which are 1. Their tumultuous mutining and raging vers 1. in the beginning 2. Their plotting and contriuing of the courses they are to hold for the accomplishment of their deseignes vers 1. in the end 3. Their presenting of themselues in open field and in actions of publike hostilitie vers 2. in the beginning 4. Their consulting vpon all occurrences and deuising of stratagems that may any way aduance the execution of their proiects vers 2. in the midst 3. The persons against whom the said proceedings are they being intended not onely against Christ but in the person of Christ against God the Father the author and erector of Christs kingdome vers 2. 4. The maine scope and end of them which is the subuersion of Christs kingdome vers 3. Where vnder these termes of breaking their bands and cords we are to vnderstand the endeuours and attempts of the said Princes and people to supplant the gouernment and lawes whereby the kingdome of Christ is ordered and managed Now this end which these mutinous leaguers propound vnto themselues is amplified by imparting with vs the action of their mutuall incouraging themselues to a resolute and speedie compassing thereof For the Prophet produceth them speaking by way of instigation and incouragement thus Let vs breake their bands c. Now the demonstration of the said Assumption is this If the Lord hold no accompt of your deseignes and attempts but will proceede to the confounding of them then can you not preuaile by them against his Christ. But the Lord holdeth no accompt of your deseignes and attempts but will proceede to the confounding of them vers 4. and 5. In the fourth verse it is said that the Lord will laugh and mocke at them that is make no reckoning of them in regard of any possibilitie in them to preuaile In the fift verse is set downe the Lords purpose to frustrate and disappoint them which purpose is implied vnder the termes of speaking vnto them in his wrath and more cleerely signified in the words following of confounding them in the heate of his displeasure Therfore can you not preuaile against his Christ ver 1. 2. Here
least any of these rebellious leaguers might apprehend in the Lord either a defect of power to disappoint their enterprises against his Christ or a purpose to tēporise with them in this cause the Prophet amplifieth the Assumption of the said Demonstration by noting vnto them 1. The Lords power whereby he is able to defeate them vers 4. in the beginning Where vnder that description of the Lord by the place where he sitteth is implied the Lords Maiestie and power 2. The circumstance of time when he will doe it vers 5. in the beginning Where by the particle then is noted that point of time which the Lord hath appointed and determined for the execution of his wrath vpon them Hitherto the frustration of the plots and conspiracies against Christ hath been handled and prooued Now the Prophet proceedes to a further inforcement of his generall exhortation to all Princes and people by an argument concluded thus Arg. 2. Whom the Lord hath annoynted King ouer his Church against him you must not combine but doe worship and homage vnto him But it is his Sonne Christ prefigured by Dauid whom the Lord hath annoynted King ouer his Church vers 6. What is said in this verse may be vnderstood both of Dauid and Christ. By Sion which is the siege of the temporall kingdome wee must vnderstand the whole tract of Iudea in regard of Dauid and the whole Church of God in regard of Christ. Therefore against Christ you must not combine but doe worship and homage vnto him vers 10.11.12 Touching the Assumption because the Princes and people of the world may take exception thereto as being not perswaded of the truth thereof the Prophet vndertaketh to prooue and cleere the same by a double vncontrollable testimonie the one from the Lords owne mouth vers 6 the other from an authenticall euidence vnder the great seale of heauen namely the Lords decree made in that behalfe ver 7. He concludeth and reasoneth thus If the Lord himselfe affirme that he annoynted Christ for King ouer his people and if he hath made a solemne decree in that behalfe then is it true that the Lord hath annoynted Christ king ouer his people But the Lord himselfe affirmeth that he hath annoynted Christ for King ouer his people vers 6. and he hath made a solemne decree in that behalfe ver 7. Where it is said I will declare vnto you the decree that is I who am the eternal Sonne of God will for your satisfaction herein make knowne vnto you the decree made by the Lord touching the choise ordaining of me his Sonne Christ to be King ouer his Church Therfore it is true that the Lord hath annoynted Christ for king ouer his people vers 6. The decree mentioned in the Assumption the Prophet setteth foorth vnto vs 1. By the instrument who publisheth the same 2. By the parts thereof The instrument vsed in the publication of the said decree is Christ Iesus For vnto him who is to publish the same the Lord saith Thou art my Sonne c. Now the Lord cannot properly speak this to any but to Christ as it is expounded by the Apostle Heb. 1.5 The parts of the said Decree are three The first is the designing of the person of the King and the notifying of the choise and consecration made of him vers 7. The person of the King is designed and noted in these words Thou art my Sonne and so consequently King of heauen and earth The notifying of the choise and consecration made of this person is in these words This day haue I begotten thee As by the generation heere mentioned wee must conceiue and vnderstand the manifesting to the world that Christ was consecrated the Sauiour and King of his people from all eternitie so these words this day are to be vnderstood of the time when the said manifestation was reallie performed the first degree of that time being at the Natiuitie of Christ the second at his baptizing The second part of the said decree concernes the kingdome giuen vnto Christ vers 8. Where this kingdome is described vnto vs 1. By the meanes whereby it is obtained namely the intercession of Christ in these words Aske of me 2. By the kinde and nature of it it being not an estate determinable at a certaine time but an inheritance to be possessed for euer 3. By the largenes thereof it being not closed vp within the limits and precincts of Iudea but extendable to all the Nations of the earth The third part of the said decree is touching the administration of this kingdome of Christ vers 9. Where vnder one part of Christs administration the whole is implied and meant For as Christ doth crush the wicked with an iron rod that is with the execution of his iustice vpon them and that with as great facilitie as one may breake an earthen vessell so doth he gouerne and guide his children with the scepter of his word in the way of happines rendring vnto them in the end the reward of eternall glorie It being now apparant that the Lord hath annoynted Christ King ouer his people the Prophet returnes to the pressing of his generall exhortation by a third argument thus Arg. 3. By opposing against Christ you shall suddenly perish vers 12. Where by perishing in the way is meant the suddennes of this euent they being to miscarrie euen in the middest of their course before they can arriue to the compassing of their designes Therefore see that you doe worship and homage vnto him vers 10.11.12 The first part of this reason is amplified 1. By the efficient cause of their ruine namely the iustice of God whereby he punisheth the wicked signified vnder the name of Gods wrath which being kindled consumes the vngodly 2. By an argument taken from the contraries thus Who subiect themselues vnto Christ shall be blessed vers 12. in the end Where by one part and dutie namely confidence and dependance on the Lord our whole subiection and obedience vnto him is signified Therefore who oppose themselues against Christ shall perish vers 12. PSALM 16. ¶ Mictam of Dauid PReserue me O mightie God for in thee doe I trust 2 O my soule thou hast said vnto the Lord Thou art my Lord my well doing extendeth not vnto thee 3 But to the Saints that are on the earth and to the excellent all my delight is in them 4 The sorowes of them who endow another God are multiplied their offrings of blood will I not offer neither make mention of their names with my lips 5 The Lord is the portion of my inheritance and of my cup thou maintainest my lot 6 The lines are fallen vnto me in pleasant places yea I haue a faire heritage 7 I will praise the Lord who giueth me counsell my reines also teach me in the nights 8 I do set the Lord alwaies before me Sith he is at my right hand therefore I shall not slide 9 Wherefore my heart is glad
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
receiue what is due vnto him by the Lords promise hee should allow the committing of iniustice vpon the godly But the Lord will not allow the committing of iniustice vpon the godly vers 20. Where vnder an interrogatorie forme of speech it is said that the throne of tyrannie and oppression hath no fellowship with the Lord that is the Lord doth renounce and detest all vniust proceedings such as iudiciall thrones of that qualitie doe yeeld Therefore the Lord will so order al proceedings as that the godly man may thereby receiue what is due vnto him by the Lords promise of mercie vers 15. The Assumption wherein the Lords vpright proceeding and detestation of iniustice is recommended is made euident and cleree by a comparison wherein is laid forth the difference betwixt the proceeding held by tyrants and iniust Iudges and that which is held by the Lord. The first part of the sayd comparison is a description of the iniustice committed by tyrannous Magistrates vpon the godly and innocent thus They forge and contriue all wrongfull meanes whereby to defeate the course of law vers 20. in the end they assemble themselues to consult and conspire vpon the ruine of the iust they passe sentence of condemnation on him vers 21. But the eternall Lord doth protect the godly and the innocent and he doth execute his wrath vpon the wicked vers 22. and 23. In the 22. verse the Prophet by a particular instance in his own person and by naming one for all of the same kinde and nature doth imply and note the Lords protecting of the godlie and innocent in generall For what the Lord is vnto Dauid as Dauid is a godly and innocent man the same the Lord is to al innocent and godly men In the 23. verse the Lords proceeding in iustice to the destruction of the wicked is deliuered in expresse termes and to assure vs thereof it is thrice set downe and to make it the more admirable and glorious it is auouched that the Lord so ordereth his proceeding with them as that they become the ministers and instruments of their owne destruction PSALM 103. MY soule praise thou the Lord and all that is within me praise his holy name 2 My soule praise thou the Lord and forget not any of his benefits 3 Who forgiueth all thine iniquities and healeth al thine infirmities 4 Who redeemeth thy life from the graue who couereth thee on euery side with mercie and compassions 5 Who satisfieth thy mouth with good things who reneweth thy youth as the youth of an Eagle 6 The Lord doth iustice and right to all that are oppressed 7 He hath made his waies knowne to Moses and his works to the children of Israel 8 The Lord is full of compassion and mercie slow to anger and of great kindnes 9 He will not alway chide neither keepe his anger for euer 10 He hath not dealt according to our sinnes nor rewarded vs according to our iniquities 11 For how high the heauens are aboue the earth so great is his mercie to them that feare him 12 As farre as the East is from the West so farre hath he remoued our sinnes from vs. 13 With what compassion a father is carried towards his children the same hath the Lord towards them that feare him 14 For hee knoweth whereof wee are made hee remembreth that we are but dust 15 The daies of man are as grasse as a flower of the field so florisheth he 16 When the winde hath passed ouer it it is gone and the place thereof knoweth it no more 17 But the louing kindnesse of the Lord is from all eternity and endureth for euer vpon them that feare him and his righteousnes vpon their childrens children 18 Vpon them that keepe his couenant and who remember his commandements to doe them 19 The Lord hath established his throne in heauen and his kingdome ruleth ouer all 20 Praise the Lord ye his Angels that excel in strength and doe his commandement in obeying the voyce of his word 21 Praise the Lord all ye his hosts who are his ministers performing his pleasure 22 Praise the Lord all ye his workes in all places of his dominion My soule praise thou the Lord. ANALYS PSALM 103. There are of this Psalme two parts In the former the Prophet doth excite and prouoke himselfe to the magnifying of the Lords name from the beginning of the 1. verse to the ende of the 18. In the later hee inuiteth all other things to a concurrence with him in this duty of praising the Lord from the beginning of the 19. verse to the end of the Psalme The subiect then handled in the former part is this That Dauid ought with his whole heart to magnifie the name of the Lord vers 1. and 2. This subiect the Prophet doth propound vnder a forme and figure of speech addressed to his soule and to al the faculties therof therby stirring vp himself to this worthy dutie of honoring the Lord not in part or remisly but most affectionatly and with each faculty of his mind and will The ground and motiue inducing him to performe vnto the Lord this acknowledgement and seruice of glorifying his name is as may appeare by the latter member of the 2. verse a suruey made by him of the Lords blessings bestowed on himselfe in particular on the whole Church in generall Out of this consideration he reasoneth and concludeth thus in honor of the Lord Who hath blessed Dauid in particular and the whole Church in generall his name ought Dauid with his whole heart to magnifie But it is the Lord who hath blessed Dauid in particular and the whole Church in generall Therefore the Lords name ought Dauid with his whole heart to magnifie The Prophet first setteth downe the conclusion verse 1. and 2. Then he proceedeth to the Assumption which consisteth of two branches The first whereof is verse 3.4.5 the second is from the beginning of the 6. verse to the end of the 18. verse The first branch of the Assumption concerning the blessings bestowed vpon Dauid in particular is declared by an induction consisting partly of spirituall blessings viz. Iustification and Sanctification verse 3 and partly of temporall fauours verse 4. and 5. The induction is concluded thus The Lord hath bestowed on Dauid pardon of sinnes and sanctification of heart he hath deliuered him from extreame perils he so compasseth him on euery side with his fauour that being deliuered he shall not miscarrie by any accident at any time or place he doth furnish vnto him in plentifull sort all needfull prouisions for this life he intertaineth him in vigor and strength of bodie for the lengthning of his daies Therefore the Lord hath blessed Dauid in particular The first member of this induction is vers 3. Where the pardon of sinnes is first mentioned and then vnder the phrase of healing thy infirmities is implied the curing of the diseases which are in the vnderstanding and will which being spirituall
diseases the cure is performed by the Spirit of sanctification For it is the Spirit of the Lord that worketh vpon the vnderstanding to inlighten it with the knowledge of the Gospell and vpon the will to conforme it to some measure of obedience vnto the Gospell The second is verse 4. in the beginning where I take it hee meaneth a temporall deliuerance hauing in the former verse recorded his spirituall deliuerance from sin and the punishment thereof The third is vers 4. in the end Where hee noteth the continuance of the Lords extraordinarie care and fauour towards him being deliuered which is such as couereth him on euery side so as he can not miscarie The fourth and fifth are verse 5 which verse I doe with the French and M. Beza so interpret as I haue set downe The said fift member of the induction hath an illustration from a Comparison of Similitude thus As the bodie of an Eagle is intertained in vigor and strength whereby it liueth long So the Lord intertaineth Dauid in vigor and strength to the lengthning of his age The Prophet hauing handled the first branch of the said Assumption concerning the blessings bestowed on himselfe in particular doth now in like sort by an induction specifie the benefits bestowed on the Church in generall The induction is this The Lord relieueth and righteth the cause of the oppressed he hath deliuered vnto Moses the lawes and statutes wherein his people are to walke he hath honoured his people by his sundrie deliuerances of them he is merciful vnto them in the pardon of their transgressions Therfore the Lord hath blessed his whole Church in generall The first member of this induction is vers 6. The second and third are verse 7. This verse is so expounded by the French and Beza The fourth is vers 8.9.10 where the Prophet with variety of phrase doth set out the excellencie and greatnes of the Lords mercie in remitting the offences of his people That this is the maine scope of those 3. verses may appeare first by the termes and formes of speech vsed by the Prophet Secondly by comparing the 8. verse with that which is set downe Exod. 34.7 Numb 14.18 Nehem 9.17 Thirdly by the illustration which the Prophet in the verses following hath yeelded vnto this point of the excellencie and greatnes of the Lords mercie Let vs now see how the Prophet doth handle this last member of the said induction His purpose is as I haue said to make knowne vnto vs this sweete and comfortable position viz. That the Lords mercie in pardoning the sinnes of his people is exceeding great This point he cleereth First by three comparisons of equalitie thus 1. How great the distance of the highest heauen is from the earth so great is the Lords mercie in being reconciled vnto those who feare him that is vnto his people vers 11. 2. As farre as the East is from the West so far hath the Lord remooued from vs our offences vers 12. 3. With how great and tender compassion a father is carried towards his children with so great and tender mercie the Lord embraceth his vers 13. Secondly by noting vnto vs a motiue inducing the Lord to the shewing of this exceeding mercie which is an acknowledgement and consideration on the Lords part of the condition allotted vnto man by creation vers 14. A condition in regard of the matter whereof man was formed not onely base and contemptible but most brittle also and apt to dissolution By the consideration whereof the Lord is the rather moued to proceed with vs not according to our desert in prouoking him but according to that course which is most sutable to the glorie and excellencie of his gracious nature that thereby he might the more magnifie the riches of his mercie being shewed vpon so contemptible and brittle a worme as man is Thirdly by remembring vnto vs the eternitie of this mercie Which argument is concluded thus The Lords mercie to his people for the pardon of their sinnes hath been from all eternitie and doth endure for euer towards them vers 17. Therefore it is exceeding great vers 8.9.10 The Antecedent is amplified in this sort 1. By a Dissimilitude thus Man quickly passeth away vers 15. and 16. Of this sentence there is added an illustration from a double similitude the one of grasse the other of a flower of the field Man is resembled to either of them in this point of his speedie withering and vanishing But the Lords mercie to his people is eternall v. 17. 2. By a comparison from the greater wherein the obiect of the Lords mercie is noted that thereby we might see the reach thereof The comparison is this The Lords mercie is extended for euer to many generations of the posteritie of his people No marueile then if he extend it for euer to the persons of his people The first part of this comparison is verse 17. in the ende Where the Prophet saith that the Lords righteousnes is vpon their Childrens children meaning by righteousnesse the Lords fidelitie in keeping his couenant of mercie and consequently the mercy performable by this couenant which not determining in the persons of parents but being extended also presented to their posteritie it doth thereby discouer it selfe to be very great and excellent Now whereas it may be obiected that by this course of extending mercy to so many generations it will fall out to be extended to hypocrites and impious wretches the Prophet verse 18. doth cleare this point by a description of those to whom the said mercy is by the Lords couenant extendable The description of them is 1. From an effect on their part viz. their obseruing of the Lords couenant made with them which consisteth in dependance on God in obedience to his statutes 2. From their perseuerance in this care and endeuour to glorifie the Lord by their faith and obedience of life Which I take to be meant by this clause of retaining alwaies in memorie the Lords statutes to doe them Hitherto concerning the first part of the Psalme The second followeth wherein he inuiteth a concurrence with him in this dutie of praysing the Lord so as the subiect handled in this second part is this That all things whatsoeuer ought to concurre with Dauid in praising the Lord vers 20.21.22 The argument to perswade this concurrence is concluded thus If the Lord doth by his imperiall scepter and soueraigne power gouerne all things in heauen and earth then ought all things to concurre with Dauid in praising the Lord. But the Lord doth by his imperiall scepter and soueraigne power gouerne all things in heauen and earth vers 19. Where vnder these words He hath established his throne in heauen is meant the Lords setled and absolute authoritie of commanding and ruling in heauen Therefore ought all things to concurre with Dauid in praising the Lord. In liew of this generall conclusion there is set downe an induction of the particulars which
are inuited to this dutie of praising the Lord. The particulars are these 1. The Angels which are described vers 20. 1. By their exceeding strength 2. By their action of executing with all readines the Lords commandements 2. All other creatures in heauen earth which are described vers 21. 1. By comparing thē to Armies 2. By their imploymēt in the Lords seruice 3. All the Lords workes of mercie and iustice in any part of the world whatsoeuer vers 22. PSALM 104. MY soule praise thou the Lord. O Lord my God thou art exceeding great thou art clothed with glorie and maiestie 2 Who couereth himselfe with light as with a garment who spreadeth the heauens like a tent 3 Who laieth the beames of his high chambers in the waters who maketh the thicke clowdes his chariot who walketh vpon the wings of the winde 4 Who maketh his Angels spirits and his ministers a flaming fire 5 He hath set the earth vpon her foundations so that it shall neuer be remoued 6 Thou haddest couered it with the deep as with a garment the waters stood aboue the mountaines 7 At thy rebuke they fled at the voyce of thy thunder they hasted away 8 They ascended by the mountaines they descended by the valleis into the place which thou hast established for them 9 Thou hast set them a bound which they shall not passe they shall not returne to couer the earth 10 He sendeth the springs into the valleis that they might runne betweene the mountaines 11 That they may giue drinke to all the beasts of the field and that the wilde asses may therewith quench their thirst 12 That by these springs the foules of the ayre may dwell singing amongst the branches 13 He watreth the mountaines from his high chambers and the earth is filled with the fruite of thy workes 14 He causeth grasse to grow for the cattell and herbe for the vse of man making nourishment to come from out the earth 15 As wine that maketh glad the heart of man oyle to make the face to shine and bread that strengthneth mans heart 16 The high trees are therewith satisfied the Cedars of Libanon which he hath planted 17 That the birds may make their nests there the Storke dwelleth in firre trees 18 The high mountaines are for the Goates the rocks are a refuge for the Conies 19 He hath appointed the Moone for seasons the Sunne knoweth his going downe 20 Thou bringest darknes and it is night wherein all the beasts of the forrest creepe foorth 21 The young lions roare after their pray and seeke their meate of the mightie God 22 When the Sunne riseth they retire and couch in their dennes 23 Then goeth man foorth to his worke and to his labour vntill the euening 24 O Lord how great are thy workes in wisedome hast thou made them all the earth is full of thy riches 25 It is this great and wide Sea wherein there are things creeping innumerable small liuing creatures with great 26 There walke the ships and that great Leuiathan whom thou hast made to play therein 27 Al these waite vpon thee that thou maist giue them their foode in due season 28 Thou giuest it vnto them and they gather it thou openest thine hand and they are filled with good things 29 If thou hide thy face they are troubled if thou take away their breath they die and returne to their dust 30 If thou send foorth thy spirit they are created and thou renuest the face of the earth 31 Glorie be to the Lord for euer let the Lord reioyce in his workes 32 Who looking vpon the earth it trembleth and who touching the mountaines they smoake 33 I will sing vnto the Lord all my life I will praise my God while I liue 34 My meditation will be acceptable vnto him I will reioyce in the Lord. 35 The sinners shall be consumed from out the earth and the wicked till there be no more O my soule praise thou the Lord. Praise ye the Lord. ANALYS PSALM 104. This Psalme hath a correspondence in argument with the former For as in the former the Psalmist prouoketh himselfe and others to magnifie the Lord so in this hee inuiteth himself and others to the same dutie The difference of the one from the other is in the qualitie of the inducements vpon which the performance of the said duty is grounded they being such in the former Psalme as concerne the Church principally and such in this as concerne all mankind yea all liuing creatures The subiect then of this Psalme is this That out of a reuerent and due acknowledgement of the Lords glorie we ought to magnifie him vers 1. in the beginning vers 31. and vers 35. in the end In the beginning of the first verse the Prophet addresseth personally vnto himselfe his exhortation to praise the Lord and in his person to all others as may appeare aswell by the nature of the motiues to this duty alleaged by him they being such as concerne all as likewise by that which is set downe verse 31. and 35. In which verses he stirreth vp others to second him in this seruice of tendring praise and honour vnto the Lord. The principall and maine ground of the said seruice is this If the Lord hath in the creation of things and conseruation of liuing creatures set foorth and published to the view of the world the glorie of his power wisedome and goodnes then out of a due acknowledgement of this his glorie ought we to magnifie him But the Lord hath in the creation of things and the conseruation of liuing creatures set foorth and published to the view of the world the glorie of his power wisedome and goodnes From the beginning of the second verse to the end of the 30 and more summarily vers 24. where the Prophet speaketh thus How great are thy workes in wisedome thou hast made them all the earth is full of thy riches In the first member he noteth the power of the Lord in the second his wisedome in the third his goodnes in the number of the said workes Therefore out of a due acknowledgement of this his glorie ought we to magnifie him vers 1.31.35 The Assumption is handled by the Prophet first in the whole by an argument drawne from the generall then in the seuerall parts thereof In the whole the handling is thus All thy workes doe represent and notifie to the world thy maiestie and glorie vers 1. Where the Prophet affirming that the Lord is exceeding great and that he hath clothed himself with glorie and maiestie doth thereby meane that his works are this garment wherein he hath as it were imbroidered and visibly represented this his glorie And so it is expounded by Cal. Marlo Beza Therefore thy workes of creation and conseruation doe represent and publish the same From the beginning of the second verse to the end of the thirtith and more summarily vers 24. Touching the handling of the said Assumption in the
the Lord may take delight in his workes and not repent him that he hath made them vers 31. in the end The last argument vsed by the Prophet to inforce this dutie of magnifying the Lord is a comparison of equalitie wherein is offered to our consideration an example and profession on the part of the Prophet that himselfe during life will not faile to performe the said dutie His conclusion is this As for my selfe I professe that while I liue I will magnifie the Lord vers 33. Therefore let all other likewise magnifie and honour him vers 31. The Antecedent of this reason is enlarged thus If this my endeuour to magnifie the Lord will be a seruice pleasing and acceptable vnto him while I liue will I magnifie him But this my endeuour to magnifie the Lord will be a seruice pleasing and acceptable vnto him vers 34. in the beginning Therefore while I liue will I magnifie him vers 33. The Assumption is in this sort amplified 1. From the efficient of this acceptation concluded thus Whose endeuour to magnifie the Lord proceedeth from an heart reioycing in him his endeuour cannot be but a seruice pleasing and acceptable vnto the Lord. But the endeuour on my part to magnifie the Lord proceedeth from an heart reioycing in him vers 34. in the end Therefore this my endeuour cannot be but a pleasing and acceptable seruice vnto the Lord vers 34. in the beginning 2. From the consideration of the Lords proceeding with such as will not honour him thus The Lord will cut off from the earth such as refuse to honour and magnifie him vers 35. Therefore will he accept my endeuour to magnifie him as a pleasing seruice vers 34. in the beginning PSALM 107. PRaise the Lord because hee is good yea because his mercie endureth for euer 2 Let them report who haue been redeemed by the Lord and whom he hath deliuered from distresse 3 And whom he hath gathered from the regions of the East and the West of the North and the South 4 Who wandered in the desert and wildernesse finding no citie to dwell in 5 Both hungry and thirstie so as their soule fainted in them 6 When they cried vnto the Lord in their trouble he deliuered them from their distresse 7 And led them forth by the right way that they might come to a citie of habitation 8 Let them therefore magnifie before the Lord his louing kindnes and his wonderfull workes before the sons of men 9 For he satisfied the thirstie soule and filled the hungrie soule with goodnes 10 Such as dwell in darknesse and in the shadow of death bound in miserie and iron 11 Because they rebelled against the wordes of the mightie God and despised the counsell of the most high 12 Whereupon he humbled their hart with heauinesse they fell downe and there was no helper 13 When they cried vnto the Lord in their trouble he deliuered them from their distresse 14 He brought them out of darknes and out of the shadow of death and brake their bandes asunder 15 Let them therefore magnifie before the Lord his louing kindnes and his wonderfull workes before the sonnes of men 16 For he hath broken the gates of brasse and hath cut the bars of iron asunder 17 Fooles who by reason of their transgression and because of their iniquities are afflicted 18 Whos 's soule abhorreth all meate and they are brought to deaths doore 19 When they cried vnto the Lord in their trouble he deliuered them from their distresse 20 He sent his word and healed them and deliuered them from their graues 21 Let them therefore magnifie before the Lord his louing kindnesse and his wonderfull workes before the sonnes of men 22 And let them offer sacrifices of praise and declare his workes with reioycing 23 They who goe downe to the Sea in ships traffiquing vpon the great waters 24 They who see the workes of the Lord and his wonders in the deepe 25 How he commanding raiseth the stormie winde and lifteth vp the waues of the sea 26 How they mount vp to the heauens and descend to the deepe their soule melteth through trouble 27 They stumble and stagger to and fro like a drunken man all their cunning being gone 28 When they cried vnto the Lord in their trouble he deliuered them out of their distresse 29 He turned the storme into calme and the waues became still 30 And the waues being quieted hee brought them reioycing vnto the hauen where they would bee 31 Let them therefore magnifie before the Lord his louing kindnesse and his wonderfull workes before the sonnes of men 32 And let them exalt him in the congregation of the people and praise him in the assembly of the elders 33 He turneth the floods into a wildernesse and the springs of water into drinesse 34 A fruitfull land into barennesse for the wickednesse of them that dwell therein 35 He turneth the wildernesse into pooles of water and the drie land into springs of water 36 There he placeth the hungrie and they build a citie to dwell in 37 And sow the fields and plant vineyards which bring forth fruitfull increase 38 He blesseth them and they multiplie exceedingly and he diminisheth not their cattell 39 Afterward they are diminished and brought low by distresse euill and sorrow 40 He powreth contempt vpon Princes and causeth them to erre in desert places out of the way 41 He raiseth vp the poore out of miserie and maketh him families like a flock of sheepe 42 Let the vpright see it and reioyce and let all iniquitie stop her mouth 43 Who is wise let him obserue these things that they may vnderstand the louing kindnesses of the Lord. ANALYS PSALM 107. The subiect of this Psalme is this That the Lord is to be magnified first by all men in generall vers 1. Secondly by certaine sorts of men in particular From the beginning of the second verse to the end of the 42. verse That the Lord is to be magnified by all men in generall the Psalmist sheweth by this argument The Lord is good vers 1. in the middest Therefore all his people ought to magnifie him vers 1. in the beginning The Antecedent of this reason is amplified by a comparison from the greater thus The Lord is good yea that which is a matter of greater moment and excellencie this his goodnes doth neuer determine but endureth eternally vers 1. in the end Hauing declared that all men in generall ought to praise the Lord he proceedeth to shew that certaine sorts of men are tyed some of them by a proper obligation of an extraordinary mercy some by the regard of a common blessing to a speciall and praisefull acknowledgement of the Lords goodnes towards them Let vs see vpon what particular motiue these seuerall sorts of men are to ground this their action of magnifying the Lord. The first sort is of such as haue wandered out of their way in deserts fainting through hunger and thirst
man And guide me through the way of the world ANALYS PSALM 139. Dauid hauing made protestation that he hated and pursued his enemies not out of humor and passion but out of a respect to the Lords glorie and being now charged by them with the odious imputation of hypocrisy as if vnder the pretext of pietie and zeale he conueyed the sting of malice and reuenge doth for his clearing in this behalfe appeale vnto the Lord humbly submitting his said protestation and the cariage of himselfe towards his enemies to his vnpartiall examination and triall His appeale is deliuered in the two last verses of the Psalme and is in effect this That the Lord would be pleased to examine and iudge whether his carriage towards his enemies be such as wherewith they charge him vers 23.24 In the 23. verse he desires that his thoughts that is the affection of his heart and the proceeding which hath issued from thence may be examined whether in this question of hating and pursuing his enemies they be of such qualitie as is obiected In the 24. verse hee doth more particularly expound his appeale in that he prayeth examination may be taken whether in the cariage of his affections towards his enemies hee hath had any deseigne and purpose of wronging and molesting them As the French interpreteth it And so closeth vp his appeale with this sute viz. That the Lord would guide him in the way of the world that is that the Lord would guide and support him amongst the troubles and crosses of this world For so the way of the world may answerably to Dauids present condition be expounded Now in this appeale the Prophet holdeth this course 1. He rendreth the reason of his appeale vnto the Lord from the beginning of the first verse to the end of the 18 interlacing in two seuerall places his acknowledgement and praise of the Lords wisedom and power 2. He doth exhibit a summarie declaration of his cause thereby as it were to informe the Lord. From the beginning of the 17. verse to the end of the 22. And then as hath been obserued he tenders his said appeale in the two last verses The reason of tendering his appeale vnto the Lord is this and concluded by him thus O Lord the whole carriage of my life is perfitly knowne vnto thee vers 1. Wherefore I pray thee examine and iudge whether my carriage towards mine enemies be such as is charged vers 23.24 The first part of this reason is illustrated first by an induction thus My outward actions my inward thoughts my words are knowne vnto thee vers 2.3.4 Therefore the whole carriage of my life is in euery respect and perfitly knowne vnto thee vers 1. The first member of the said induction concerning the Prophets outward actions is set downe verse 2. in the beginning and repeated verse 3. In which verses vnder the termes of sitting rising going and lying euery outward proceeding held by the Prophet is noted which in the ende of the third verse is implied by this generall Thou vnderstandest al my waies that is all my actions and courses Or thou art accustomed to all my waies which is in sense all one with the former The second member of the induction touching the Lords knowledge of the Prophets thoughts is vers 2. implied vnder a comparison of the greater thus Thou knowest my thoughts before they be conceiued and formed in my heart vers 2. in the end Where it is said Thou knowest my thought a farre off that is thou knowest my thought and thou knowest it long before it be formed No marueile then if thou know my thoughts being conceiued once and formed in my heart The third member of the induction concerning the Lords knowledge of the Prophets words is likewise implied vnder a comparison from the greater Before I forme and pronounce my words thou doest perfitly know them vers 4. No marueile then if thou know them being formed and pronounced Secondly the Lords knowledge of the Prophets whole cariage of his life is further declared by this argument If by any thing I may deceiue and disappoint thy knowledge of the cariage and traine of my life it is by some thing that can hide me from thy sight and presence But nothing can hide me from thy sight and presence vers 5. In the 5 this sentence is expressed by these two particular formes of speech The first is that the Lord doth besiege or compasse the Prophet on euery side behinde before aboue below c. As if he should say Howsoeuer I dispose of my selfe or whither soeuer I turne I remaine alwaies within thy sight and presence The second is that the Lord laieth his hand vpon the Prophet as if he said Thy hand or thy prouidence is euer vpon me to hold me within the compasse of thine eye so as I can in no place and at no time escape thy sight Therefore I can by nothing deceiue and disappoint thy knowledge of the cariage and traine of my life so as it is in euery respect perfitly knowne vnto thee vers 1. and 6. In the translation and exposition of the 6. verse I follow Tremellius who readeth it thus Thy knowledge is more wonderfull or greater than my abilitie is to deceiue it it is high or excellent I am not able to preuaile ouer it or goe beyond it And this translation doth best fit the argument in hand To the Assumption the Prophet hath yeelded this proofe No place or time of darknes can hide me from thy sight and presence vers 7. and vers 11.12 In the 7. verse it is said in plaine and expresse termes that no place can hide him from the Lords spirit face that is from the Lords knowledge and eye In the 11. and 12. verse hee confesseth likewise that no darknes whatsoeuer can keep him from the Lords sight Therefore nothing can hide me from thy sight and presence vers 5. The first member of the Antecedent namely that no place can hide him from the Lords eye hath this illustration If I can retire into no place of the heauen of the earth and of the sea wherein thou art not present then no place can hide me from thee The Prophet in particulating these places doth in generall meane any place of the world whatsoeuer But I can retire into no place of the heauen the earth or the sea wherein thou art not present vers 8.9.10 In the tenth verse the Lords presence and knowledge is noted by an action attributed vnto him of guiding and laying hold vpon the Prophet in case he retired into the vtmost limits of the sea Therefore no place can hide me from thee vers 7. Touching the Assumption of this later syllogisme Whereas verse 8. the Prophet speaketh thus If I lie downe in the graue thou art there we must by the graue vnderstand the most secret and hidden part of the earth and consequently any place of the earth whatsoeuer So likewise verse 9. by the