Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	great_a	holy_a	12,790	5	4.8317	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13579	A logicall analysis of twentie select Psalmes, performed by W. Temple	Temple, William, Sir, 1555-1627.	1605 (1605)	STC 23870; ESTC S118342	133,448	230

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

professeth his detestation of the said Idolaters are these 1. His renouncing all communication with them in their sacrifices 2. His protesting against all future mention of their names in his mouth Hitherto of the Prophets request for preseruation His thanksgiuing followeth from the beginning of the fifth verse to the end of the Psalme so as the subiect handled in these verses is this I will magnifie the Lord with my heart and tongue vers 7. and 9. In the 7. verse he professeth that he will praise the Lord and this he repeateth vers 9. though in other termes for hee saith Wherefore my heart is glad and my tongue reioyceth and my flesh doth rest securely that is My whole person hath cause of speciall reioycing and comfort in regard of the Lords blessings bestowed on me What is said in either of these verses hath reference to the benefits as well recorded after them as mentioned before them And the 9. verse may aptly serue to interpret more at large the profession of magnifying the Lord in the 7. verse Now let vs see vpon what inducement the Prophets profession of magnifying the Lord is grounded The inducement is this The Eternall hath bestowed sundrie benefits vpon me vers 5.6.7.8.10.11 In these verses the Prophet doth particulate the seuerall benefits he hath receiued from the Lord. Therfore will I magnifie him with my heart and tongue vers 7. and 9. The former part of this reason is not set downe in these expresse and formall termes but necessarily collected from the enumeration of the benefits conferred vpon the Prophet The benefits are propounded 1. First in generall 2. Then in particular The benefits in generall are mentioned vers 5. and 6 where vnder rhetoricall and borrowed formes of speech hee shewes that the Lord onely and none other is vnto him absolute and perfit happinesse whether we respect 1. The giuing of the said happinesse which he doth significantly implie by glorying that the Lord is the portion of his inheritance and of his cup that is the author and supplier vnto him of all comfort and blessednes both for this and the future life vers 5. in the beginning 2. The preseruing thereof being giuen vnto him For vers 5. in the end he honoureth God for the maintenance and support of his lot that is the state of happinesse allotted vnto him 3. The pleasure accompanying the same vers 6. Where he likewise glorieth that the lines are fallen vnto him in pleasant places and that he hath a faire and goodly heritage By lines and the heritage he speaketh of he meaneth the estate of happinesse which by the free mercie of God is befallen vnto him and that it is in pleasant places and most faire Whereby hee noteth the pleasure accompanying the said estate The name of lot and lines seemeth to be taken by the Prophet from the ancient manner of surueying and diuiding lands and inheritances as wee finde obserued and practised by Iosua in the diuision of Canaan amongst the Israelites The benefits propounded in particular are comprised by him in the verses following in which he magnifieth the Lord 1. For the sanctification of his heart 2. For two future benefits namely his resurrection and life eternall His Sanctification he declareth by noting vnto vs the parts thereof which are these 1. The illumination of his vnderstanding vers 7. in the beginning Where he shewes that the Lord aduiseth and counselleth him that is inlighteneth and informeth his vnderstanding by his holy Spirit 2. Direction of his thoughts and affections vers 7. in the end Where he shewes that his reines instruct him that is his will and affections are ordered and guided by the Lord in the choise of the way he ought to hold This part of sanctification is set foorth vnto vs by noting the time when it is performed namely in the nights that is alwaies both night and day For by one part of time hee meaneth and signifieth the whole time of his life 3. Perseuerance in faith and dependance on God vers 8. Where he saith that he euer sets the Lord before his eyes that is hee doth euer by faith rest vpon the Lord. And hereupon he deduceth in the same verse this most comfortable conclusion I doe by faith euer rest vpon the Lord for his help vers 8. in the midst Where by saying thus Sith the Lord is at my right hand he doth aduertise vs that with the eye of his faith he euer beholdeth the Lord readie to helpe him which is in effect as if he should say I doe euer by faith looke vnto God and rest on him for helpe Therefore shall I euer stand in the fauour of the Lord and neuer so be shaken as to fall from it vers 8. in the end Hauing honoured God for his Sanctification he proceedeth to a further glorifying of him for the said future benefits 1. Of his resurrection 2. Of the eternall life Of his Resurrection he speaketh vers 10. thus Thou wilt not leaue my soule in the graue meaning by soule the subiect or place wherein his soule resideth which is his body nor suffer thy welbeloued to see corruption This is first and principally to be vnderstood of Christ as it is at large expounded in the 2. of the Acts vers 25. c. for Christs bodie though for some time it remained in the graue yet neuer was corrupted in any part thereof but rose a most sound and perfit bodie Whereas the bodie of Dauid neuer yet rose from the graue but was in the same reduced to putrifaction and dust But secondarily this is to be vnderstood of Dauid and likewise of all others the members of Christ who in regard of the strict vnion betwixt the head and the members must of necessitie participate in the resurrection of the head Christ Iesus The blessing of eternall life is mentioned vers 11 where the Prophet honoreth the Lord for the same in these words Thou wilt make me know the path of life that is After thou hast raised my bodie from the graue I shall then really and in mine owne experience enter both bodie and soule together into the path and enioyance of life eternall Touching this blessing of eternall life the Prophet doth set foorth and recommend vnto vs the worthinesse and excellencie thereof in that it is accompanied 1. With fulnes of ioyes 2. With an eternal continuance of the said ioyes Of both these the efficient cause is specified namely the face and presence of God PSALM 27. THe Lord is my light and my deliuerance whom shall I feare The Lord is the strength of my life of whom should I be afraid 2 When the wicked euen mine enemies and my foes came vpon me to eate vp my flesh they stumbled and fell 3 Though an host pitched against me mine heart should not be afraid though warre should be raised against me I would trust in this 4 One thing haue I desired of the Lord the same I doe require euen

is in euery man For the Prophet demaunding this question What man is he that desireth life doth in effect and sense speake thus Sure I am that there is no man who doth not affect and desire an happie life These motiues whereby hee induceth his auditors to an attentiue and carefull hearing of him are concluded thus You are my disciples whom I loue as my sonnes the point of doctrine wherein I will informe you concernes the feare of the eternall God and euery of you desires the happines which doth accompanie this feare vers 12. and 13. Hearken therefore vnto me who am readie to instruct you in this point of doctrine vers 12. in the beginning Hauing solicited his disciples to this attention in hearing him hee proceedes to resolue them what this feare is whereto he exhorteth them To performe this he setteth downe the particulars wherein this feare of the Lord consisteth He sheweth that it consisteth 1. In a religious vse of the tongue vers 14. Where forbidding the abuse thereof he doth withall prescribe the lawfull and holy vse of the same 2. In forbearance of sinfull actions and in doing of that which is iust and good before God and man vers 15. Where in the end of the verse that generall of doing good is declared by mentioning two speciall actions that are to be done whereof The one is the seeking after peace and concord with men The other is the intertaining of it when it is found and procured Now to raise vp in his said disciples a care to practise the aboue mentioned particulars of obedience to the law of the Lord the Prophet presseth them with an argument taken from the consideration of the Lords gratious proceeding towards those who in the cariage of their life do labour to put in practise the said particulars The argument perswading hereto is this If to such as practise the said particulars of obedience to the law of the Lord the Lord ministreth a continuall supplie of his gratious fauours then ought you to practise the said particulars of obedience to the law of the Lord. But to such as practise the said particulars of obedience to the law of the Lord the Lord ministreth a continuall supplie of his gratious fauours vers 16. Where the Prophet by particulating these two actions of the Lord namely His beholding of the righteous with the eye of his prouidence for their protection and His hearing of their crie with the eare of commiseration for their deliuerance from trouble the Prophet I say vnder the name of these two speciall actions doth implie and signifie the Lords gratious proceeding in euery respect with the righteous that is with such as performe obedience to his law Therefore ought you to practise the said particulars of obedience to the law of the Lord vers 14. and 15. Touching the Assumption To the end it may appeare what speciall acknowledgement we owe vnto the Lord in regard of this course of fauour he holdeth with vs for our protection and deliuerance the Prophet setteth vpon the said Assumption an illustration taken from the different and vnlike proceeding he holdeth with the wicked The illustration wherein the Lords fauourable course with the righteous is set foorth by his different proceeding with the wicked is this The Lord doth execute his wrath vpon the wicked vers 17. and 22. But the godly he doth protect from perils and deliuereth thē from all their troubles vers 16.18.19.20.21.23 The former sentence of this illustration is presented vnto vs by the Prophet vnder these two particular actions of the Lord whereof The one is the Lords rooting from out the earth the memorie of the wicked vers 17. which is an euident execution of his wrath vpon them The other is the Lords ordering of the wicked to be instruments of their owne destruction vers 22. which is another reall and apparant execution of his iustice vpon them The second sentence of the said illustration to the end we may rest assured of the Lords fauour and euer depend vpon him is in varietie of termes expounded and iterated in so many verses as I haue quoted in each of which verses the Lords action of protecting or deliuering is mentioned In the 16. verse both actions are noted as hath been declared In the 18. verse his action of deliuerance is signified by his gratious hearing and deliuering of them out of distresse In the 19. verse his action of deliuerance is not only recorded but improoued also and magnified by noting the extremitie of the distresse from which the godly are deliuered For it is said in this verse to this effect That the Lord is neere vnto the godly and saueth them euen then when they faint and are as it were at the last gaspe through the greatnes of their affliction In the 20. verse his action of deliuerance is specified and recommended by aduertising vs that the number of the troubles out of which the iust is deliuered is great Which argueth the greatnes of the mercie and power of the Deliuerer In the 21. verse his action of protection is remembred it being there said That the Lord hath that care of preseruing the iust that he cannot receiue hurt in any one bone without his prouidence and will In the 23. verse his action of deliuerance is comprised both in the beginning and end of the said verse In this verse the godly are described 1. Vnder the title of being the Lords seruants 2. By their dependance on the Lord. PSALM 37. A Psalme of Dauid Fret not thy selfe because of the wicked men neither enuie at the euill doers 2 For they shall soone be cut downe like grasse and shall wither as the greene herbe 3 Trust thou in the Lord and doe good Thou shalt inhabite the earth and be fed assuredly 4 And delight thy selfe in the Lord and he shall giue thee thy hearts desire 5 Commit thy way vnto the Lord and trust in him For he shall bring it to passe 6 And he shall bring foorth thy righteousnes as the light and thy right as the noone day 7 Waite patiently vpon the Lord and hope in him fret not thy selfe for him who prospereth in his way for the man I say who bringeth his enterprises to passe 8 Cease from anger and leaue off wrath fret not thy selfe at least to doe euill 9 For euill doers shall be cut off but they that waite vpon the Lord shall by inheritance possesse the earth 10 Yet a little while and the wicked shall not appeare and thou shalt looke after his place and he shall not be found 11 But the meeke shall by inheritance possesse the earth and shall haue their delight in the multitude of peace 12 The wicked practiseth against the iust and gnasheth his teeth against him 13 The Lord laugheth him to scorne for he seeth that his day is comming 14 The wicked haue drawne their sword and haue bent their bow to cast downe the poore and the needie and

to slay such as be of vpright conuersation 15 But their sword shall enter into their owne heart and their bowes shall be broken 16 A small thing is better vnto the iust man than great riches to the wicked and mightie 17 For the armes of the wicked shal be broken but the Lord vpholdeth the iust men 18 The Lord knoweth the daies of vpright men and their possession shall be perpetuall 19 They shall not be confounded in the perillous time and in the daies of famine they shall haue enough 20 Whilest the wicked perish and the enemies of the Lord as the fat of lambes as this consumeth vanishing into smoke so they consume 21 The wicked borroweth and cannot repay but the righteous is mercifull and giueth 22 For such as be blessed of God doe by right of inheritance possesse the earth but they that be cursed of him shall be cut off 23 The steps of the man with whose way the Lord is delighted are established by him 24 When he falleth he is not vtterly cast down for the Lord vpholdeth his hand 25 I haue been young and now am old yet I neuer saw the righteous forsaken nor his seede begging bread 26 He is euer mercifull and lendeth and his seede enioyeth the blessing 27 Depart from euill and doe good and thou shalt dwell for euer 28 For the Lord loueth righteousnes and forsaketh not his Saints they are preserued for euer but the seede of the wicked is cut off 29 The righteous man shall by right of inheritance possesse the earth and dwell therein for euer 30 The mouth of the righteous speaketh of wisedome and his tongue talketh of iudgement 31 The law of his God is in his heart and his foote slideth not in his steps 32 The wicked watcheth the righteous and seeketh to slay him 33 But the Lord will not leaue him in his hand nor suffer him to be condemned when he is iudged 34 Waite thou on the Lord and keepe his way and he shall exalt thee that thou maist by inheritance possesse the land thou shalt see the destruction of the wicked 35 I haue seene the wicked strong and spreading himselfe like a greene bay tree 36 Afterward he passed away and loe he is no more and I sought him but he could not be found 37 Marke the vpright man and behold the iust the end of that man is peace 38 Whereas the transgressors be destroyed together and the end of the wicked is cut off 39 The deliuerance of the righteous is from the Lord he is their strength in the time of trouble 40 And the Lord helpeth them and deliuereth them he deliuereth them from the wicked and saueth them because they trust on him ANALYS PSALM 37. The Prophet in this 37. Psalme imparteth with vs a direction how to carrie our selues in the case of the prosperity of the wicked and our owne particular distresse and consequently a remedie against such temptations as doe grow from the consideration of the said prosperitie and distresse To which purpose he disputeth this question That the godly are without grieuing at the prosperitie of the wicked to rest vpon the Lord and to walke obediently before him Before we proceede to lay foorth the Prophets demonstration of this question forasmuch as the branches of it be diuers and dispersed into sundrie verses in some of them ioyntly and in some of them singly it shall not be amisse to obserue briefly how and where they be set downe There are as we see three branches of the said question 1. Not to grieue at the prosperitie of the wicked 2. To rest vpon the Lord. 3. To walke obediently before him The first branch is vers 1.7 and 8. The second and third branch are ioyntly and cleerely comprised vers 3. in the beginning and vers 34. in the beginning It is said vers 3. Trust in the Lord and doe good So is it said vers 34. Waite on the Lord and keepe his way In which verses by doing good and by keeping the Lords way is meant an obedient and holy walking before him All three branches are in the 4. verse though somewhat obscurely noted vnder this forme of speech Delight thy selfe in the Lord. Whereby is meant that we should without grieuing at the Lords proceedings rest satisfied with his good pleasure declared by them and so conforme our will to his will by depending on him and by pleasing him in the traine of our life To doe this is to take delight and contentment in the Lord. In some other verses one of the said branches onely is specified as Vers. 5. and 7. Our resting on the Lord is mentioned Vers. 27. Our walking obediently before him is remembred But forasmuch as these branches are in other verses ioyned together and made the principall and maine scope of the Prophets dispute in this Psalme we must where we finde them seuered conceiue notwithstanding that by noting one part the other parts are implied and signified Now the demonstration of the said question comprising in generall whatsoeuer is in this Psalme deduced by the Prophet is this If the Lord proceede with the wicked to their ruine and with the godly to their good then ought the godly without grieuing at the wicked to rest on the Lord and to walke obediently before him But the Lord proceedeth with the wicked to their ruine and with the godly to their good Therefore ought the godly without grieuing at the wicked to rest vpon the Lord and to walke obediently before him The Proposition is omitted but being thus supplied it will the better informe our iudgement in discerning and waighing the conclusion Of the Assumption there be two parts namely The Lords proceeding with the wicked to their ruine The Lords proceeding with the godly to their good The first part of the Assumption concerning the Lords proceeding with the wicked to their ruine is declared in the second verse by obseruing the circumstance of the short time that they are to florish The wicked shall saith the Psalmist be quickly cut down This their short florishing and speedie fall is made euident vnto vs by comparing it to the speedie withering of grasse and any other greene herbe The comparison is this As grasse and any other greene herbe doth quickly wither and vanish So shall the wicked speedily fall be reduced to nought This part of the said Assumption touching the ruine of the wicked is repeated vers 9 and the circumstance of the short time allotted to their florishing rementioned v. 10. The second part of the said Assumption which concernes the Lords proceeding with the godly to their good is not in these generall termes deliuered by the Prophet but may sensibly be collected from the consideration of the particular blessings which the Prophet hath sprinkled in sundrie parts of this Psalme to the end he might by shewing how gratious the Lord is towards his children thereby induce them to a dependance on him and to a course of

pietie in their life Let vs see then what these particulars are and how by them he disputeth this question of resting vpon the Lord and walking obediently before him without grieuing at the prosperitie of the wicked His first argument for the perswading hereof is this Arg. 1. Thou shalt by thy dependance on the Lord and by walking obediently before him enioy for a long time a safe and comfortable estate of life vers 3. And repeated vers 9. 11. And vers 27. 34. Therefore rest vpon the Lord and walke obediently before him vers 3. Also vers 27. and 34. The former part of this reason is deliuered in the third verse vnder these words Inhabite thou or Thou shalt inhabite the earth and be fed assuredly And in the 9. and the 11. verse vnder these termes They shall by inheritance possesse the earth Hereby is promised vnto the godly man that he shall be preserued on the earth a long time and supplied with the comforts of this life as being by the gratious ordinance and fauour of God in Christ the right owner and Lord of the earth Further this reposing on the Lord and this sanctified cariage of life is solicited by the Prophet in this sort Arg. 2. Thou shalt by this religious course of life obtaine at the hands of the Lord the requests of thine heart vers 4. in the end Wherefore rest on the Lord and liue obediently before him vers 4. in the beginning That this is the interpretation and sense of these words Delight in the Lord is shewed before His perswasion to the said dependance and holines of conuersation is in the 5. verse framed and tendered after this forme Arg. 3. By this course of dependance on the Lord and holines of life it shall succeede well with thee in all thy affaires vers 5. in the end Where it is said The Lord shall bring it to passe that is Blesse and prosper thee in thy proceedings Rest therefore on the Lord and walke obediently before him vers 5. in the beginning where vnder the name of one part of the question both parts of it are to be vnderstood The former sentence of this perswasion being such as may be excepted vnto the Prophet doth in the 6. verse preuent and satisfie the exception that may be taken against it The exception is not in distinct termes expressed but by the answere thereto we may conceiue it to be this The life of the godly man doth rest exposed to sundrie calumnies and oppressions Therefore it succeedeth not well with him in all his affaires The Prophets answere to this exception is such as if hee should directly say That howsoeuer the godly man is exposed to calumnies and oppressions yet it followeth not that therefore it succeedeth ill with him in his particular This deniall of the sequell presented in the said exception as if it were expresly set downe as it is out of congruitie to be vnderstood the Prophet doth iustifie by acquainting vs with the Lords proceeding in this case on the behalfe of the godly For he giues vs to vnderstand in the 6. verse That howsoeuer the innocencie of the godly be at sometime couered as it were with a thicke and darke mist of slander and oppression yet the Lord will in his good time scatter and dissolue this mist and so make the innocencie of the godly apparant and cleere to the world For thus saith the Prophet touching this point The Lord will bring foorth thy righteousnes that is make thy innocencie knowne to the world notwithstanding any mist of slanders cast vpon it And therefore it followeth not that in the case of slanderous imputations laid vpon thee it succeedeth ill with theee in thy affaires Now the cleerenes which the Lord will set vpon the innocencie of the godly man is notified vnto vs by a double comparison For it is compared first in generall with the light of the Sunne then in particular with the light of the Sunne at noone day As if he said The light of the Sunne is great but the light and cleerenes which the Lord shall set vpon the innocencie of the godly man shall equall it nay which is more it shall equall the brightnes of the Sunne at noone day These verses following viz. the 7.8.9.10.11 doe repeate that which hath bin afore deliuered In the 7. and 8. verses the generall and maine question is contained The first part of the 9. verse with the whole tenth pertaine to the first part of the generall Assumption which concernes the Lords proceeding with the wicked to their ruine And y e second part of the 9. verse together with the 11 do remember vnto vs that which is propounded in the end of the third verse as the first particular argument perswading dependance on the Lord and a sanctified cariage of life Thus you see how the Prophet hath concluded the maine question by three particulars importing the Lords gratious proceeding with the godly to their good Before he proceede further he incountreth and refelleth three obiections made against this fauourable proceeding held by the Lord towards his children The first obiection is vers 12. thus Obi. 1. v. 12. The wicked are suffered by the Lord to plot and practise against the iust This is declared by noting vnto vs the cause of this plotting namely their malice which is implied and signified by that effect of gnashing their teeth Therefore it seemeth that the Lord proceedeth not so gratiously with the godlie as hath been remembred The answere to this obiection is vers 13. by imparting with vs the frustration and dissuccesse of the sayd plotting thus Answer v. 13. Their plotting against the iust is vaine and without successe vers 13. in the beginning Where the Prophet ascribing vnto the Lord the action of laughing doth thereby shew that the Lord holdeth such proiects and practises at which he laugheth for succeslesse and vaine For were they to take effect it could not with any congruity be said that the Lord laugheth at them Therefore the plotting of the wicked against the iust hindreth not but that the Lord may be said to hold notwithstanding a gratious proceeding with y e iust The former part of this answere touching the miscariage and failing of the wicked in their plots and practises is cleered by aduertising vnto vs the cause of the said failing which is a determination on the part of the Lord to dispatch the wicked ere they execute their designes The conclusion is this The Lord doth by the eye of his prouidence direct to a reall issue his determined dispatch of the wicked ere they execute their designe against the iust vers 13. in the end Where it is said The Lord seeth the day that is the appointed and decreed ruine of the wicked to be at hand By the Lords seeing the approch hereof we are to vnderstand not an idle beholding but an actual directing to issue on the Lords part of the said determined dispatch and

tabernacle as namely the incommoditie 1. Of thirst That they endured this appeareth hereby in that they passing through the valley of Mulberies a valley very drie and destitute of water digged and serched for fountaines whereby to relieue their thirst vers 7. 2. Of showers and stormes of raine ver 7. in the end Where the raine which falleth on the passengers is called the raine of blessings because it communicateth the blessing of fertilitie to the earth 3. Of wearines and faintnes vers 8. Where the enduring of this incommodity is implied hereby in that it is said They goe from strength to strength that is with an affectionate desire and courage to entertaine themselues in some measure of strength and to encounter with patience all sense of wearines This interpretation considering the question is of trauellers and of difficulties endured by them seemeth most notable 2. The end for which they did so resolutely endure the said incommodities This end was that they might present themselues before God in Sion Sion being the appointed and designed place wherein they were to performe worship and seruice vnto the Lord vers 8. Hitherto hath the Prophet amplified and pressed the first argument wherby he would perswade the Lord to a grant of his fate for returne vnto the tabernacle The second argument to this purpose and the third also follow in the 10. verse comprehended in these words O God who art our shield behold me and looke on the face of thine annoynted That is Thou O God who hast heretofore protected and deliuered me from trouble and thou who hast annoynted me King ouer thy people and therein to be a type of thy eternall Sonne behold me with all fauour and mercie for my returne vnto the place of thy publike worship This 10. verse as you see containeth a double conclusion the first whereof is grounded vpon a comparison of paritie accompanied with a testimony of experience The conclusion is this Thou hast O Lord heretofore protected me and deliuered me from a condition of miserie into an estate of comfort vers 10. in these words O God who art my shield Wherefore shew me now the like fauour for my returne from the miserie wherein I am vnto the comfort of thy tabernacle vers 10. in these words Behold me namely with thy fauourable eye for my returne vnto the place of thy publike worship The other conclusion is grounded vpon a comparison from the greater to the lesse thus Thou O Lord hast out of thy loue towards me vouchsafed vnto me this great honour as to annoynt me King ouer thy people and withall to bee therein a type of thy eternall Sonne vers 10. in the end Therefore I pray thee refuse not vnto me this lesser fauour for my returne vnto thy tabernacle vers 10. in these words Behold me and looke vpon the face of him The Prophet ceaseth not here but pleadeth with the Lord by a fourth argument for his returne vnto the Tabernacle In this argument he doth magnifie the happines that doth accōpanie such who haue the liberty of accesse vnto the Lords house there to present vnto him the seruice and worship required From hence he concludeth thus To be partaker of thy publike worship at thy tabernacle though but for a day and in the qualitie of a doore-keeper I esteeme the greatest happines vers 11. Therefore I pray thee O Lord refuse me not this fauour of returning thereto vers 9. The Antecedent part of this fourth reason is diuersly amplified and cleered 1. By two comparisons from the lesse to the greater vers 11. The former comparison is this To spend the whole terme of my life in the palaces of the prophane and mighty in the world I may accompt a matter of great honour and happines But to spend one day of my whole life in thy tabernacle I hold for a more honourable and happie condition The other comparison is this To enioy an estate and place of eminent dignitie amongst the mightie in the world I may repute it a matter of honour and happines But to hold the meanest roome in thy tabernacle and Church I accompt it far more honourable and happie 2. By noting the particulars wherein the greatest happines consisteth This argument is thus deduced Who enioy at the hands of the Lord prosperitie protection spirituall grace and eternall glorie theirs is the greatest happines But who sincerely worship at the tabernacle they enioy at the hands of the Lord prosperitie protection spirituall grace and eternall glorie vers 12. Where as the two last particulars are set downe in plaine termes so the two first are expressed by two metaphors each whereof implieth a seuerall comparison the one from the Sunne by whose light and influence the earth doth prosper and florish the other from a shield whereby the bodie is protected against hurts Therefore who sincerely worship at the tabernacle theirs is the greatest happines vers 11. The Assumption hath this proofe Vpon the true worshippers at the tabernacle the Lord doth conferre all good blessings vers 12. in the end Therefore he bestowes on them prosperitie protection spiritual grace and eternall glorie verse 12. in the beginning 3. By laying foorth the essentiall and proper qualitie of the sincere worshippers at the tabernacle namely their faith and dependance on the Lord. Out of this argument hee inferreth this conclusion Who by a true faith rest on thee O Lord of hostes they are in a state of the greatest happines vers 13. But the sincere worshippers at the tabernacle doe by a true faith rest on thee Therefore the sincere worshippers at the tabernacle are in a state of the greatest happines vers 11. PSALM 90. 1 THe prayer of Moses a man of God O Lord thou hast been our habitation from generation to generation 2 Before the mountaines were made and before thou haddest formed the earth and the world euen from euerlasting to euerlasting thou art our God 3 Thou reducest man to this point of being brayed into powder saying Returne ye sonnes of men 4 For a thousand yeeres are in thy eyes as yesterday when it is past and as a watch in the night 5 Thou cariest them away as it were by a flood they are as a dreame In the morning they are as an herbe which changeth 6 Which florisheth in the morning and waxeth greene but is cut downe in the euening and withereth 7 We are consumed also by thine anger and by thy wrath are we troubled 8 Thou hast set our iniquities before thee and our secret sinnes before the light of thy face 9 For all our daies passe away through thy great anger we consume our yeeres as a thought 10 The daies of our life are threescore yeeres and tenne or in case we be of strength fourescore yeres and the best of them is but trouble and griefe yea it is suddenly cut off and we flee away 11 Who acknowledgeth the power of thy wrath and of thy great indignation

humble suter is such as wherein hee doth by way of deploration of their present miserie represent vnto the Lords view as it were a picture of the condition wherein they were His deploration doth particulate the seuerall parts of the said miserie and is framed in this sort We thy people are subiect to death to exceeding shortnes of life to suddennes of vanishing to great calamities to a senselesnes of apprehending thy powerfull wrath It may therefore please thee O Lord to haue a gracious commiseration of vs in teaching vs to make an holie vse hereof and in supplying vnto vs a comfortable estate of life The Antecedent part of this Deploration hath 5. branches the first is vers 3 the second verse 4 the third vers 5. and 6 the fourth vers 7.9.10 the fift vers 11. The first branch namely that which concernes the mortalitie of the Israelites is declared 1. By noting the efficient of this mortalitie namely The Lord and his ordinance enacted to that purpose Gen. 3.19 Dust thou art and into dust thou shalt returne This statute and the author thereof are signified vers 3. 2. By a Similitude implied in this word Returne For hereby it appeareth that the passing of our life is vers 3. resembled to the wheeling of a thing about from the first point of the circuit till it returne to the same againe The comparison therefore being vnfolded and distinguished into his parts will be this As that which hath wheeled about from the first point of the circuit to the same againe hath fully ended his reuolution So man taking the beginning of his circuit in this world from dust as from the first point thereof doth by returning to the said first point determine his reuolution The second branch touching the shortnes of our life as it serueth aptly to resolue the question of our mortalitie so to assure vs that we delude and flatter our selues when we imagine a length in life it is by the Prophet cleered by a Comparison thus A thousand yeeres are in all true and iust calculation a time of no length or a matter of nothing vers 4. No marueile then if the ordinarie terme of mans life be exceeding short The first sentence of this Comparison is made knowne vnto vs by two seuerall Similitudes vers 4 In the former the length of a thousand yeeres is compared to the length of a day alreadie past thus As yesterday which is past is a space of time for the length thereof not worthy the naming So are a thousand yeeres for length as yesterday and not worth the naming In the later the space of a thousand yeeres is resembled to that which is farre shorter in length than a day namely to a watch in the night which consisteth onely of three houres So as if a thousand yeeres be for length like vnto a watch in the night the life of 1000. yeres must runne in accompt for a matter of nothing The third branch of the said deploration imports the suddennes of our vanishing together with the shortnes of our aboad here The manifesting whereof is taken from three Comparisons vers 5. and 6 In the first the suddennes of our vanishing with the shortnes of our life it resembled to the sudden transporting of things by a torrent or land flood the force whereof doth presently carrie away whatsoeuer it incountreth In the second our sudden vanishing is likened to a dreame which vanisheth in a moment In the third it is compared to greene grasse which is cut and withereth almost assoone as it sheweth it selfe out of the ground The fourth branch is of the crosses and calamities incident to our life v. 7.8.9.10 In the 7. and 9. verse the Prophet setteth out our crosses and calamities vnder the name and title of the Lords consuming wrath noting by the efficient the effect wrought thereby and in the 10. he setteth them out by acquainting vs with the trouble and griefe that accompanie our best and happiest daies So as in case the wrath of the Lord that is the affliction laid vpon vs consume and wast vs if also the excellentest and best of our daies be nought else but vexation and trouble it is euident hereby that our life is wasted through continuall crosses and calamities And this is it which is likewise deplored by the Prophet Now this consuming of our dayes through daily afflictions is expressed vnto vs 1. By laying foorth the cause thereof namely our sinnes both secret and apparant vers 8 where the Lord is said to set our sinnes before him that is to take notice of them and punish them 2. By noting the sudden vanishing of our daies and the shortnes of them This point the Prophet doth illustrate and make plaine 1. By a Similitude vers 9. in the end thus As a thought assoone as it is conceiued doth presently vanish So doe our daies passe in a moment 2. By answering an obiection which is this as may appeare by the answere thereto Obi. Man liueth many yeeres as to 70. or 80 And therefore is not in likelihood subiect to such wasting crosses nor to that shortnes of daies or sudden vanishing as is pretēded Ans. The Prophet granting vers 10. the antecedent of this obiection namely that a man by the ordinarie course of nature may attaine to the terme of 70. yeeres yea of 80 in case the constitution of his bodie be vigorous and strong denieth the consequence deduced thereupon in the sayd obiection As if he should thus say Let it be true that man liueth to 70. or 80. yeeres Yet I denie it as following hereupon that he hath either an immunitie frō trouble and vexation or any long and constant aboad in this life His deniall of either point the Prophet doth iustifie and cleere by a seuerall comparison His deniall of immunitie from trouble is warranted in this sort The excellentest and best daies of mans life are vexation and griefe vers 10. in the middest No marueile then if the ordinary daies of his life be daies of wearines and tribulation vers 7.9 His deniall of mans long and constant abode in this life hath this ground The best daies of mans life doe quickly come to their period and vanish suddenly vers 10. in the end No marueile then if the ordinarie and weake daies of his life do quickly and suddenly determine vers 9. in the end There remaineth the 5. and last branch of the misery deplored by the Prophet contained in the 11. verse where Moses by way of an interrogation doth acknowledge and admire the spirituall dulnes of heart in the people that considering the miserie wherein they were and the course held by the Lord to reclaime them from wickednesse yet to fill vp the measure of their miserie and as it were in contempt of that feare of his Maiestie which the Lord laboured to worke in them they added thereto the sinne of not apprehending how great the force and power of the Lords wrath is

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

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

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.

the doing of homage and worship vnto Christ Iesus which is a course of pietie wherein besides their presenting in priuate of all spirituall seruice vnto him they professe withall in publike their alleageance and readie obedience to the royall authoritie and lawes of his kingdome Would your Highnes be aduertised what sort of people they are whom you ought specially to respect and esteeme The Psalmist will tell you out of his owne practise Psal. 16. that they are the worthies and excellent of the earth Would your Highnes vnderstand what loue and regard you are to beare to the Sanctuarie and place of the Lords worship It may please you to take notice hereof out of the 84. Psalme where King Dauid imparteth with vs his passionate longing to returne vnto the house of the Lords publike seruice recommending it by way of admiraiton as most worthie of al respect and affection on our part and valuing his participation there with the godly in the said seruice aboue all the regalities and honors in this world Would your Highnes bee presented with a picture of the miseries whereto both Prince and people are subiect This picture the 90. Psalme with the 39. affoordeth vnto vs. There Princes may learne that our fairest and best daies are vexation and griefe that Man and whatsoeuer is of strength and excellencie in man is for weaknes and brittlenes like a moth that our life for length is as a spanne as nothing as a day past a watch in the night a dreame a word a thought Would your Highnes behold as it were in a glasse the singular aduantages and priuiledges of depending on the Lord This glasse will the 91. Psalme furnish vnto you To be short if your Highnes desire to see a president how a Prince shuld demeane himselfe either in the case of any his capitall transgressions against the Lord or in the case of blasphemie committed by others the cariage of this worthie King Dauid will in either case serue for a most worthy president In the 51. Psalme whereas hee had by misgouernment of his person mightily transgressed being admonished hereof by Nathan one of the Lords faithful remembrancers he performeth two remarkable duties the one of humbling himselfe before the Lord out of a repentant heart the other of earnest mediation that the Lord would be pleased not to interpret his transgression to the preiudice of the Church and Common-wealth of Israel In the 94. Psalme finding himselfe disabled to proceede in iustice against some who being not contented to tyrannize the Lords people did withall disgorge blasphemie against the Lord himselfe he doth first solicite the Lord to a reall execution of his wrath against them and then by a quick and pertinent apology he cleereth the glorious and fearfull name of the Lord from all imputation and dishonour You see hereby most worthie Prince the ground and inducement of this my dedication which if it may in these your tender yeeres be of any vse vnto your Highnes either for instruction in the knowledge of that eternall Lord who will honour Princes in case they honour him or for admonition of dutie in your cariage towards him I shall attaine to the scope of my deseigne herein The almightie King so blesse your Highnes in the course of your education that it may be a meane to supply your noble heart with all princely vertues and draw vpon your person all honourable happinesse To your Highnes seruice most affectionatly deuoted W. TEMPLE TO THE READER THE author of this Analysis where he differeth either in the translation of any Psalme or in the exposition thereof from others besides the particular direction affoorded him for his choise from the proper nature and course of analysing hath for his warrant in this behalfe some interpreters of the best note and qualitie And whereas he hath in the cariage of the said Analysis sequestred in a manner all termes of art and schoole some few onely excepted which the pen and pulpit haue allowed howsoeuer happily he could haue proceeded therein after a more Logicall formalitie and so in likelihood haue better satisfied aswell others who haue tasted the Vniuersitie as himselfe yet hath he iudged it meete to hold this popular and plaine course least in an argument divulged for the vse of all he should out of a care of yeelding satisfaction to a few giue occasion vnto many of iust exception and challenge A SVRVEY ASWELL OF THE POSITIONS AND QVESTIONS BOTH PRINCIPAL and occasionall disputed by the Prophet in the Psalmes analysed as of other important matters handled by way of declaration THat the godly man onely is blessed disputed Psal. 1. pag. 2. lin 8. That the condition of the wicked is alwaies vnprosperous and wretched handled Psal. 1. pag. 5. lin 1. That both Prince and people ought to renounce their proceedings against Christ and so to doe worship and homage vnto him perswaded Psal. 2. pag. 8. lin 2. That all proceedings against Christ will prooue vaine and succeslesse argued pag. 9. lin 4. That such as oppose against Christ shall suddenly perish argued pag. 13. lin 27. That the Lord hath annointed Christ to be king ouer his Church disputed pag. 11. lin 14. The Lords decree touching the choise and ordaining of Christ to be King ouer his Church set foorth pag. 12. and 13. where the publisher and parts of the decree are declared That the Lords deare children are they vnto whom the Prophet is to doe good declared pag. 16. lin 32. That the Lords deare children are they in whom the Prophets whole delight and loue is shewed pag. 18. The Prophets detestation of idolatrie declared pag. 18. lin 12. That the Lord onely is vnto him perfit happines shewed pag. 20. lin 1. That he shall neuer fall frō the fauour of God proued p. 21. l. 19. Sanctification and the parts thereof declared pag. 20. lin 34. The assurance of our resurrection and the excellencie of eternall life declared pag. 21. lin 36. and pag. 22. lin 13. The Prophets profession of dependance on the Lord disputed pag. 24. lin 29. and pag. 25.26.27.28 and pag. 120. and 121. and pag. 31. lin 23. The Prophets gratefull acknowledgement of the Lords gracious proceedings handled pag. 34. lin 18. and pag. 35. lin 30. and pag. 194. and pag. 19.163.171.184 The Prophets exhortation vnto others to concurre with him in the dutie of magnifying the Lord handled pag. 35. lin 23. and pag. 180. lin 25. and pag. 184. pag. 185.186 That we ought to meditate on the goodnes of the Lord to the end we may thereupon be moued to trust in him argued pag. 37. lin 11. A perswasion to feare the Lord. pag. 38. lin 3. Wherein the feare of the Lord consisteth shewed pag. 39. lin 21. A perswasion to practise certaine particulars of obedience required by the Lord in his law pag. 40. That the Lord doth minister a supplie of his gracious fauours to the practisers of the said obedience pag. 40. lin 10. In

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

course of pietie The Proposition or first sentence is a particular consequent of a principle in common reason namely That in case we would be possessed of a thing we must be made capable thereof and vse the meanes tending thereto The Assumption or second sentence is the question and subiect of this whole first Psalme The Conclusion or last sentence is the body and substance of all the Psalmes following each of them being as it were a Sermon to preach and perswade courses of pietie Now before the Psalmist disputes the said question by force of argument he describeth vnto vs this godly man by his cariage the parts whereof are two 1. His forbearance of sinfull actions vers 1. 2. His imployment in actions of pietie vers 2. The prophane and sinfull actions which the godly man forbeareth are of three degrees into which they are distinguished by their efficients and authors thus 1. To deliberate and resolue in heart vpon the committing of sinne at the perswasion of others as the wicked doth This action with the efficient thereof is expressed by this phrase of walking in or according to the counsell of the wicked 2. After resolution taken of sinning to hold a constant course therein in the traine of our life as the sinner doth This action with the author thereof is noted by our standing in the way of the sinner 3. Out of an habit of sinning in heart and in the course of life to make open profession of impietie and as it were to reade a Lecture thereof as the Mocker doth This action with the committer thereof is signified by sitting in the seate of the Mocker The actions of pietie wherein the godly man imployeth himselfe are by naming a part for the whole implied to be all the actions and duties of obedience required at our hands Onely two of them are here specified namely 1. Taking delight in the Law of God vers 2. in the beginning 2. Meditating in the same Law day and night vers 2. in the end Hauing thus described the person who is the subiect and seate of blessednesse he proceedeth to cleare the question in hand by light of argument thus With whom it succeedeth prosperously in this and the future life he is blessed With the godly man onely it succeedeth prosperously in this and the future life Therefore the godly man only is blessed The Proposition is omitted as a knowne and cleare description of a blessed man The Assumption is vers 3. in the end That the words in the end of the said third verse carrie the sense comprised in the Assumption may appeare by conference of them with the 4. and 5. verse In which verses the wicked whose state by way of illustrating the state of the godly is declared by the Prophet are made as chaffe and vncapable of an happy and prosperous condition in this and the future life So as if the Prophet would notifie vnto vs the nature of the condition allotted to the godly by setting downe the difference and vnlikenes which the state of the wicked hath therewith then if he shew that the state of the wicked is vnprosperous and wretched in either life we are proportionably to conceiue that he would thereby make it knowne that it succeedeth prosperously with the godly in either life The Conclusion is vers 1. and 2. Of the said Assumption the Prophet yeeldeth vs an illustration first from comparisons and then from the efficient cause of the said prosperous successe Of the comparisons the one is a Similitude or a comparison of things like the other a Dissimilitude or a comparison of things vnlike betwixt themselues The Similitude vsed by the Prophet is this As a tree which being planted by the riuers of waters yeeldeth her fruite in due season and withereth not in her leafe alwaies in her kind prospereth vers 3. So the godly man whose pietie is fruitfull and neuer withering doth alwaies prosper vers 3. The Dissimilitude is this The condition of the wicked man is alwaies vnprosperous and wretched vers 4. in the beginning But the state of the godly man is euer prosperous and flourishing vers 3. The former part of this Dissimilitude is cleared vnto vs thus Who are liable to vtter reiection by the power of Gods wrath their condition is alwaies vnprosperous and wretched But the wicked are such as are liable to vtter reiection by the power of Gods wrath Therefore the wicked are those whose condition is alwaies vnprosperous and wretched The Proposition is omitted The Assumption is folded and closed vp in a short comparison vers 4. in the end where it is said that the wicked are as chaffe which the winde driueth away This short comparison being vnfolded and distinguished into his parts will represent vnto vs both the said Assumption and a declaration thereof by a Similitude thus As chaffe a thing contemptible and of no vse is readilie dispersed with euery blast of winde So the wicked being of no regard with the Lord and of no good vse in life rest exposed to vtter reiection by the breath of the Lords wrath The Conclusion as it is vers 4. in the beginning so is it repeated and expounded more at large vers 5. Where in expresse termes it is auouched that because the wicked are as chaffe that is subiect to vtter reiection from the face of the Lord therefore they shall not stand in that iudgement nor in the assemblie of the iust that is to say they shall not be partakers of the prosperous state allotted to the godly in this and the future life but it shall succeede with them vnprosperously and miserably in either By iudgement therefore I vnderstand the prosperous condition of the godly in this life ensuing vpon the reformed and vpright cariage of all proceedings on the Lords part and by the assemblie of the iust their happie state in the future world Hitherto of the comparisons vsed for the discussing of this point That with the godly it succeedeth prosperously in either life The truth hereof is further manifested and inforced by noting vnto vs the efficient cause of this prosperous successe thus Whose way the Lord approoueth and liketh with him it euer succeedeth prosperously But the godly man is he whose way the Lord approoueth and liketh vers 6. in the beginning Therefore the godly man is he with whom it euer succeedeth prosperously vers 3. The Assumption namely that the Lord approueth and liketh the way of the godly is amplified by setting downe a contrarie action of the Lords thus The Lord doth dislike and hate the way of the wicked vers 6. in the end Whereas the Prophet saith that the way of the wicked shall perish we must vnderstand as meant thereby the efficient cause of this perishing namely the hatred conceiued by the Lord against the wicked Therefore the Lord doth approoue and like the way of the godly man that is his person and holy cariage of life vers 6. in the beginning

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

that I may dwell in the house of the Lord al the daies of my life to behold the beautie of the Lord and to visit his Temple 5 For in the time of trouble he hideth me in his Tabernacle in the secret place of his pauilion he hideth me he setteth me vpon a rocke 6 And now is my head lifted vp aboue my enemies who are round about me I will offer in his Tabernacle sacrifices of ioy I will sing and praise the Lord. 7 Hearken vnto my voyce O Lord when I crie haue mercie also vpon me and heare me 8 Mine heart saith vnto me as from thee Seeke ye my face O Lord I seeke thy face 9 Hide not thy face from me nor cast thy seruant away in displeasure thou hast been my succour leaue me not neither forsake me O God of my deliuerance 10 For my father and mother forsake me but let the Lord gather me vp 11 Teach me thy way O Lord and leade me through the right path because of such as obserue me 12 Deliuer me not vnto the lust of mine aduersaries for there are false witnesses risen vp against me and such as breathe violence 13 I should haue fainted except I had beleeued that I should see the goodnes of the Lord in the land of the liuing 14 Waite on the Lord be strong and he shall comfort thine heart yea waite on the Lord. ANALYS PSALM 27. The Subiect of this Psalme is an humble sute presented by the Prophet vnto the Lord namely That the Lord would be pleased to deliuer him from his enemies vers 7.9.11.12 The Prophets sute is first set downe ver 7 and then repeated vers 9.11 and 12. Whereas he saith Heare me and haue mercie on me vers 7. Again Hide not thy face from me and forsake not thy seruant vers 9. Againe Teach me thy way and guide me through the right path vers 11. Againe Deliuer me not to my enemies vers 12. All these speeches which he hath in this varietie of termes expressed carrie this interpretation and sense Abandon me not O Lord to mine enemies but deliuer me from them The hearing desired vers 7. is an hearing to deliuerance and the mercie to be shewed is mercie in the act of deliuerance So verse 9. Gods not hiding his face from the Prophet and his not forsaking him is Gods fauourable countenance towards him and readines for his deliuerance So vers 11. the way he would be taught and the right path he would be guided through is the way and path of his deliuerance neither must we conceiue that he desires a bare knowledge of this way but an actuall setting of him in the path of preseruation and libertie So vers 12. not to be deliuered to the appetite of his enemies what doth it import but a motion for his deliuerance from them Now to perswade the Lord to a gracious regard of his sute for deliuerance from his enemies first he maketh profession of his secure dependance vpon him in the sixe former verses of the Psalme And then in the verses following vnto the 13. he soliciteth the grant of his said sute by sundrie other arguments Out of the profession of his dependance on the Lord he concludeth thus Arg. 1. Who resteth securely on thee O Lord for deliuerance it may please thee to deliuer him from his enemies I am one who doth rest securely on thee O Lord for deliuerance vers 1. Where the Prophet twice setteth downe this sentence vnder an interrogatorie forme of speech thus Of whom should I be afraid As if hee should say I feare not man but rest securely vpon the Lord. It may please thee therefore O Lord to deliuer me from mine enemies vers 7.9.11.12 The Assumption he cleereth 1. By acquainting vs with the ground of his secure dependance vpon the Lord. 2. By a comparison from the greater to the lesse 3. By answering an exception that may be taken against the said Assumption The ground of his resolute dependance on the Lord is the experience he hath had of the Lords gratious proceeding with him heretofore in deliuering him from trouble Vpon which ground he reasoneth thus The Lord hath in former times deliuered mee from trouble vers 1. Where vnder the termes of light deliuerance strength of life he ascribeth vnto the Lord the honour of deliuering him from trouble As by darknes the Scripture noteth aduersitie so by light it noteth deliuerance from the same Therefore doe I securely rest vpon the Lord vers 1. in these words Of whom should I be afraid The former part of this reason which containes the said experience of the Lords speciall fauour towards him in the time of his trouble he doth make apparant vnto vs by giuing this instance thereof When mine enemies were vpon the point of ruining me the Lord confounded them and deliuered me from them vers 2. Therefore the Lord hath in former times deliuered me from trouble vers 1. The Comparison whereby the said Assumption is further illustrated is deliuered in the 3. verse thus If mightie armies should enuiron me and conspire my destruction yet would I rest securely vpon the Lord vers 3. Where hee expresseth his secure dependance on the Lord first by these words Mine heart should not feare Secondly by this forme of speech I would trust in this that is in the Lords readines and power to helpe and deliuer me whereof he hath had experience Therefore in the case of a lesser perill such as this is wherein I am I will not faile to rest securely vpon the Lord. Now touching the Exception that may be taken against the said Assumption we are to consider 1. What the exception is 2. What is the answere thereto The Exception is not comprised and set downe seuerally by it selfe in a formall and distinct speech but is left to bee conceiued and gathered by vs out of the Answere thereto The Answere implieth the said exception to be this If notwithstanding thy request vnto the Lord out of a confidence in him for thy returne vnto his Sanctuarie thou remaine as yet banished from the same thou doest then in vaine rest vpon the Lord. But notwithstanding thy request vnto the Lord out of a confidence in him for thy returne vnto his Sanctuarie thou remainest as yet banished from the same Therefore thou doest in vaine rest vpon the Lord. In answere to this exception The Prophet doth speake first vnto the Assumption and then to the Proposition Touching the Assumption he acknowledgeth 1. His tendering of the said request 2. His present separation from the Lords house The said request for his returne vnto the Lords Sanctuarie he setteth foorth vnto vs 1. By comparing it with a like request of his made at other times vers 4. in the beginning where he saith thus As I haue at other times desired this one thing of the Lord namely that I might enioy the opportunitie and comfort of being in his Sanctuarie all my daies So at this

continuance in trouble will draw with it Arg. 5. My remaining in trouble will discourage thy people and occasion the wicked to triumph and blaspheme vers 11. in the end Therefore deliuer me O Lord calling vnto thee for helpe against enemies vers 11. in the beginning Where hee prayeth the Lord to make knowne vnto him the way of his deliuerance and to set his feete actually in the direct path thereof In the 12. verse he grounds his mediation with the Lord for this fauour of deliuerance vpon the end and intention of his enemies Arg. 6. My enemies would depriue me of my good name and of my life vers 12. in the end Where by distinguishing his enemies into slanderers and murderers he noteth their end to be the ouerthrow of his good name and life Wherefore suffer me not O Lord to rest exposed vnto their malice but deliuer me from them vers 12. in the beginning The Prophet hauing hitherto with so many important motiues accompanied his humble petition vnto the Lord for deliuerance hee doth in the two last verses of the Psalme out of an assured perswasion to preuaile with the Lord encourage himselfe to rest confidently vpon him and so returneth to a further inlargement of the first argument alleaged by him to perswade his deliuerance He reasoneth thus If my confident perswasion touching the accomplishment of the Lords promised blessing towards me before my death hath hitherto supported and intertained me in breath and life then ought I still to depend securely on the Lord. But my confident perswasion touching the accomplishment of the Lords promised blessing towards me before my death hath hitherto supported and intertained me in breath and life vers 13. Therefore ought I still to depend securely on the Lord vers 14. Where this conclusion is deliuered by way of an exhortation vnto himselfe The Assumption is set downe vers 13. in these termes I should haue fainted except I had beleeued that I should see the goodnes of the Lord in the land of the liuing Where by the goodnesse of the Lord he meaneth his deliuerance from trouble and the enioying of a successor to his Crowne out of his owne loynes By the land of the liuing he vnderstandeth this present life The Conclusion as hath been noted is vers 14 where it is further inforced to improoue and aduance his dependance vpon the Lord by shewing what effect it worketh on Gods part If the Lord will supplie all grace and comfort to the hearts of such as rest confidently vpon him doe thou O my soule rest strongly and confidently vpon the Lord. But the Lord will supplie all grace and comfort to the hearts of such as rest confidently vpon him vers 14. in the midst Wherefore doe thou O my soule rest strongly vpon the Lord vers 14. in the beginning and end of the verse PSALM 34. ¶ A Psalme of Dauid after he had changed his behauiour in the presence of Abimelech and departed being expelled by him I Will at all times giue thankes vnto the Lord his praise shall be in my mouth continually 2 My soule shall glorie in the Lord the meeke shall heare it and be glad 3 Praise ye the Lord with me and let vs magnifie his name together 5 I sought the Lord and he heard me and he deliuered me out of all my feares 6 They shall looke vnto him and flocke vnto him and their faces shall not be ashamed 7 This poore man cried and the Lord heard him and saued him out of all his distresses 8 The Angell of the Lord pitcheth round about them that feare him and deliuereth them 9 Taste yee and see how gratious the Lord is Blessed is the man that trusteth in him 10 Feare the Lord ye Saints of his For nothing wanteth to them that feare him 11 The young lions do lack and suffer hunger but they who seeke the Lord shall want nothing that is good 12 Come my sonnes hearken vnto me I will teach you the feare of the Lord. 13 What man is he that desireth life and loueth long daies to see good 14 Keepe thy tongue from euill and thy lips that they speake no guile 15 Eschew euill and doe good seeke peace and follow after it 16 The eyes of the Lord are vpon the righteous and his eares are open to their crie 17 The face of the Lord is against them that doe euill to cut off their remembrance from the earth 18 The righteous crie and the Lord heareth them and deliuereth them out of all their distresses 19 The Lord is neere vnto them that are broken in heart and saueth such as are brused in spirit 20 Many are the troubles of the righteous but the Lord deliuereth him out of all 21 He keepeth all his bones not one of them is broken 22 But malice shall slay the wicked and they that hate the righteous shall perish 23 The Lord redeemeth the soules of his seruants and none that trust in him shall perish ANALYS PSALM 34. We are first to consider of the title of this Psalme and then of the Psalme it selfe The title doth acquaint vs 1. With the author of the Psalm who is the Prophet Dauid 2. With the time of the inditing thereof which was vpon his escape from Achis King of the Philistins who is by a name common to the Kings of that people intitled Abimelech 3. With the occasion of inditing the said Psalme which was the Prophets safe escape and deliuerance from so capitall an enemie as King Achis This his escape is set foorth by noting vnto vs the meane vsed for effecting the same which was Dauids changing of his ordinarie cariage and behauiour that is his counterfeiting the losse of his wit and sense For the Lord did by his prouidence so order the Prophets disguising in this behalfe that it made way for his deliuerance The Psalme it selfe is a thankfull acknowledgement on Dauids part of the Lords gratious deliuerance of him from the imminent perill wherein he was being in the Court of Achis and within the reach of his authoritie The historie hereof you may reade 1. Sam. 21. This gratefull acknowledgement of his deliuerance the Prophet propoundeth and testifieth 1. By his owne personall magnifying the Lord for the said deliuerance vers 2. and 3. 2. By a double exhortation vnto others For he inuiteth others 1. To concurre with him in this dutie of magnifying the Lord vers 4. 2. To hold a course Partly of meditating on the Lords goodnes vers 9. Partly of fearing the Lord vers 10. The Prophets personall magnifying the Lord for his deliuerance is amplified by noting vnto vs 1. The time when he will doe it vers 2. where he saith that he will at all times magnifie the Lord. 2. The instrument wherewith he will performe this action of magnifying the Lord vers 2. I will praise him saith he with my mouth 3. The affection wherewith he will accompanie this dutie of extolling the Lord vers 3. My soule

saith he shall glorie in the Lord that is I will with a sincere and vnfained affection extoll the Lords goodnes towards me and not with my tongue only 4. The effect wrought in others by performing this dutie of praise vnto the Lord vers 3. For saith the Prophet the meeke that is the children of God hearing this my thankefull acknowledgement of the Lords mercie to me will thereupon reioyce and be occasioned to praise the Lord with me This reioycing and praising the Lord is the effect wrought in others by Dauids performing this dutie of magnifying the Lord. The second point whereby hee testifieth his gratefull acknowledgement of the Lords mercie towards him in his deliuerance is his exhortation vnto others that they would concurre with him in this dutie of magnifying the Lord. He perswadeth them hereto in this sort If God hath deliuered me from the imminent perill wherein I was being amongst the Philistins praise him together with me for this blessing But God hath deliuered me from the imminent perill wherein I was being amongst the Philistins vers 5. and 7. where he saith that the Lord hath deliuered him from all his feares and distresses meaning the feares and distresses in which he was during his abode in the presence of King Achis and the Philistins Therfore praise ye y e Lord with me for this blessing v. 4. The Assumption is cleered by declaring vnto vs 1. The Lords gratious proceeding in generall with his children 2. The effect which the obseruation of the Lords mercie in the deliuerance of Dauid worketh in others Out of the consideration of the Lords gratious proceeding with his children in generall he cleereth the said Assumption thus Such as call vpon the Lord out of an heart fearing him are protected and deliuered by him vers 8. Where for a further manifesting of the truth of this sentence he specifieth the instruments vsed by the Lord in working the deliuerance of his children These instruments are the Angels by whose action of incamping about vs he doth implie and signifie all other seruices done by them in fauour of Gods children But I Dauid called on the Lord out of an heart fearing him vers 5. and 7. In the 5. verse he saith I sought the Lord namely out of an heart fearing him In the seuenth verse changing the person which is a forme vsuall in Scripture hee repeateth his seeking and calling vnto the Lord vnder these termes This poore man cried vnto the Lord that is I Dauid who was in a poore and distressed case cried vnto the Lord for help against the perill wherein I was Therefore was I protected and deliuered by the Lord vers 5. and 7. The effect growing from the obseruation of the Lords mercie in the deliuerance of Dauid is The recourse that others shall make vnto the Lord by humble petition in the day of their trouble vers 6. where he saith They shall looke vnto the Lord and flock vnto him that is They obseruing how mercifully the Lord hath proceeded with me in deliuering me from the danger of death shall thereupon bee moued in the day of trouble as it were to runne vnto the Lord for help by way of supplication Now this their recourse vnto the Lord by way of humble petition is recommended vnto vs by noting the blessed issue following thereupon The issue is that vpon such their recourse vnto the Lord for helpe their faces shall not be ashamed that is they shall find fauour in the Lords sight for grant of their requests The Prophet hauing thus exhorted others to a concurrence with him in magnifying the Lord he now perswadeth them to a performance of two other duties 1. The one of meditating on the goodnes of the Lord to the end they may repose vpon him vers 9. 2. The other of fearing the Lord vers 10. The former dutie is recommended and pressed by this argument If they be blessed who trust in the Lord then ought we to meditate on his goodnes that we may thereupon be moued to trust in him But they are blessed who trust in the Lord vers 9. in the end Therefore ought wee to meditate on the goodnes of the Lord that wee may thereupon be mooued to trust in him vers 9. in the beginning Where by tasting and seeing how gratious the Lord is wee must take to bee meant not a bare knowledge of the Lords goodnes but a serious meditation accompanying the same and such as may perswade our hearts to a confident dependance on him Which point of dependance and trust in the Lord howsoeuer it be not mentioned in the first part of this 9. verse which presenteth vnto vs the exhortation of meditating on the goodnes of the Lord yet must we conceiue it to be there in effect sense as if the Prophet had said Taste and see how gratious the Lord is that thereupon you may bee drawne to trust in him For blessed is the man who trusteth in him The other dutie whereto the Prophet perswadeth vs is this That we should feare the Lord that is that we should serue and honour him in the cariage of our life This dutie is inforced and perswaded in this sort Such as feare the Lord want nothing vers 10. in the end Therefore feare the Lord ye Saints of his vers 10. in the beginning The first part of this reason is handled by a comparison wherein is shewed the different proceeding held by the Lord towards such as feare him and towards such as being of a proud spirit and reposing on their owne strength haue reiected all feare of the Lord and these hee calleth young lions The comparison is this Young lions are in want and hunger vers 11. But such as feare the Lord want no good thing vers 10. and 11. Here in the 11. verse such as feare the Lord are noted vnto vs by a particular action of theirs which is To seeke the Lord by prayer Now in the 12. verse the Prophet by way of preuention offereth to satisfie a question that may be demanded touching this feare namely What this feare is whereto the Prophet perswadeth and which is accompanied with the happines spoken of in the 10. and 11. verse Before he resolue this question he doth because the matter is of moment and draweth with it an happie life solicite his auditors to an attentiue hearing of him 1. By an argument drawne from a circumstance of their persons in that he calleth them by the sweete title of Sonnes a title which the Prophets bestowed vpon their disciples to testifie their speciall loue and kindnes vnto them vers 12. in the beginning 2. By noting vnto them the worthines of the subiect in the knowledge wherof he would informe them which is the feare of the Lord vers 12. in the end 3. By remembring vnto them the desire that is in euerie of them of an happie life vers 13. Where by way of an interrogation hee aduertiseth them that this desire of enioying happines

ruine of the wicked Therefore the plotting of the wicked against the godly is vaine and without successe vers 13. in the begin The second obiection is vers 14. thus Obi. 2. The wicked attempt the destruction of the godlie which the Prophet signifieth by two particular actions of theirs the one of drawing their sword the other of bending their bow against the iust And therefore it may seeme that the Lord suffering this attempt against the godly proceedeth not so gratiously with them as hath been mentioned The answere hereto is vers 15 where the Prophet though not in formall and expresse termes yet in sense and effect denieth the sequell deduced in this obiection For he telleth vs that howsoeuer the wicked attempt against the godly yet his attempt is such as is not to be regarded it being in the issue thereof not only frustrated and disappointed but of a fatall and pernitious consequence to the vtter ouerthrow of himselfe As if the Prophet should frame his answere to the said obiection thus Answer v. 15. The attempts of the wicked are frustrated by the Lord and made the meanes of their owne destruction Therefore notwithstanding their attempts suffered by the Lord it may iustly be said that the Lord proceedeth gratiously with his children The third obiection is not set downe but preuented by an answere thereto in the 16. verse The obiection is this Obi. 3. The godly hath little whereas the wicked abound in wealth And therefore it seemeth that the Lord is not so gratious in his proceeding with the godly as is remembred The answere to this third obiection is comprised in the 16. and 17. verse The Prophet in the 16. verse tendreth this answere Ans. v. 16 and 17 The little pittance which the Lord furnisheth vnto the godly man is of great vse and comfort And therefore it cannot vpon any such regard as is noted in the obiection be inferred that the Lord proceedeth not gratiously with his children The former branch of this answere is cleered vnto vs 1. By comparing the little pittance of the godly with the wealth of the wicked in the quantitie of the present vse and comfort yeelded by each of them vers 16. 2. By comparing the said little pittance with the wealth of the wicked in the point of lasting and continuance incident to each of them vers 17. The first comparison is this The wealth of all the wicked in the world heaped together may be of great comfort and vse to any one of the wicked But the little pittance furnished by the Lord vnto one godly man is to the same man of farre greater vse and comfort The second comparison is this The wealth of the wicked doth vanish and perish ver 17. in the beginning where the Prophet expresseth and deliuereth this sentence by saying that the armes or strength of the wicked which consisteth in their wealth shall be broken But the substance and reliefe of the godly doth last and remaine v. 17. in the end Where by these words The Lord vpholdeth the iust we are to vnderstand the supporting of the substance and intertainment allotted to the iust For there being in this 17. verse a comparison wherein things are compared in a different and vnlike qualitie the analogie betwixt the first and latter part of the comparision will not hold good without some such interpretation The first part of the comparison doth touch the perishing not of the wicked mans person but of his wealth And therefore the second part of the said comparison must proportionably concerne not the iust mans person but his intertainment and substance Besides this 17. verse being an answere to an obiection which importeth the substance and reliefe of the godlie to be very little the sense of it cannot be sutable with y e obiection vnlesse it be expounded as hath been said This exposition is likewise confirmed by that which is deliuered in the 18. verse where the Psalmist proueth that the possession of the iust remaineth for euer that is That the iust shall neuer faile of intertainment and reliefe The Prophet hauing in this sort answered the said third obiection he doth thereupon take an occasion to dispute and determine this excellent and comfortable question namely That the Lord supplieth vnto the godly continuall reliefe and maintenance vers 17. 18. The said question is set downe in the end of the 17. and 18. verses In the 17. it is said That the Lord supporteth the iust that is hath that regard to their substance and reliefe as it neuer faileth them In the 18. it is auouched that their possession lasteth for euer that is the Lord doth alwaies relieue and feede them Let vs now see how the Prophet doth handle and iustifie this his assertion The first argument for the cleering thereof is concluded thus Arg. 1. Of whom the Lord hath a speciall regard and care to them their intertainment and reliefe neuer faileth But of the godly the Lord hath a speciall regard and care vers 18. in the beginning where it is said That the Lord knoweth the daies of the vpright men that is The Lord is carefull that it succeede well with them Therefore to the godly their intertainment and reliefe neuer faileth vers 17.18 The second proofe vsed by the Psalmist for the deciding of the question in hand is a comparison of this nature Arg. 2. If reliefe faile vnto the godlie at any time it will in all likelihood faile them in the time of famine But reliefe shall not faile them in the time of famine vers 19. Therefore reliefe shall not faile vnto the godly at any time vers 17.18 The Assumption is set out vnto vs by three seuerall illustrations whereof 1. The first serueth to distinguish betwixt that which in the time of famine befalleth vnto the godly and that which happeneth not vnto them The argument of distinction is this The godly shall not be distressed with want in the time of publike famine vers 19. in the begin But in such a time they shall be filled and satisfied vers 19. in the end 2. The second is a comparison wherein is shewed how differently in the time of famine it succeedeth with the wicked and the godly thus The wicked shall perish in the time of famine for want of reliefe vers 20. But to the godly reliefe shall not faile in such a time vers 19. The former part of this comparison is thus declared Euen as the fat of tender lambes in sacrifices consumeth away vers 20. in the midst So the wicked waste and perish in the time of famine vers 20. in the beginning and end 3. The third illustration of the said Assumption is this The godly man doth in the time of famine giue vnto others for their reliefe vers 21. in the end Therefore the godly man hath at that time wherewithall to relieue himselfe vers 19. The former sentence of the said third illustration is made manifest vnto vs by noting 1.

The different course held by the wicked in the time of famine thus The wicked borrow for their reliefe in the time of famine and repay not vers 21. in the beginning But the godly giue and are helpfull vnto others in that time vers 21. in the end 2. By noting the cause and meanes whereby the godly are inabled to giue and to be helpfull vnto others thus Who by the blessing of the Lord doe possesse the earth with the commodities of it as the right owners of the same they are inabled to giue vnto others in the time of famine But the godly by the blessing of the Lord do possesse the earth with the commodities of it as the right owners of the same vers 22. Therefore the godly are inabled to giue vnto others for their reliefe in th● time of famine vers 21. The Assumption is amplified by a comparison of things different and vnlike amongst themselues thus The wicked being accursed of the Lord shall be cut from the earth and the commodities of it vers 22. in the end But the godly being blessed of the Lord doe and shall possesse the earth with the commodities of it as the right owners of the same vers 22. in the beginning Hitherto the second argument to proue That the godly shall neuer want reliefe and intertainment hath been handled The third followeth vnder this forme Arg. 3. The Lord doth settle and fortifie the state of the godlie vers 23. Where these words The man with whose way the Lord is delighted containe a description of a godly man Therefore the godly cannot want reliefe and intertainment vers 17.18 To the Antecedent of this third argument the Prophet hath added by way of anticipation an answer to an obiection which may be made against the said Antecedent The obiection is this The godly falleth from his condition How therefore can it be said that his condition standeth established and fortified by the Lord The answere to this obiection is from a distinction of falles vers 24 where the Prophet distinguisheth betwixt falles thus The fall of the godly is not an vtter deiection but a recouerable fall And therefore notwithstanding a fall of this kinde it may truly be auouched that he is of a setled and fortified estate and condition This answere importing the fall of the godly to be recouerable is amplified from the cause of this recouerie thus The Lord doth hold the godly from vtter deiection and raiseth him from the fall wherein he is vers 24. in the end Therefore when the godly falleth from his estate he recouers himselfe againe thereto vers 24. in the beginning The fourth reason whereby to cleere the question of the perpetuall reliefe and intertainment supplied to the godly man is drawne from a testimonie of the Prophets particular experience and obseruation which is double the one of neuer seeing the godly man goe from doore to doore a begging vers 25 the other of obseruing him to be helpfull vnto others and blessed in his children vers 26. The conclusion grounded on these two particular obseruations is this I haue not at any time seene the godly man or any of his posteritie begge their bread from doore to doore but I haue obserued him to be helpfull vnto others and blessed in his children vers 25. and 26. Whereupon I may reasonably inferre that the godly man endures not want of reliefe and intertainment vers 17.18 Touching the Prophets obseruation in this behalfe wee must vnderstand that the profession and state of begging was prohibited by the law of God and accursed by him Whereupon it is credible that no godly man would so carrie himselfe as to be forced to offend against the sayd law and so to incurre the curse of the Lord who is alwaies at the right hand of his children to guide and support them Hitherto the Prophet hath disputed and cleered three obiections made against the fauourable and gratious proceeding held by the Lord towards his children To which dispute he hath likewise added the discussing of this worthy and comfortable Assertion concerning The Lords supplying of reliefe from time to time vnto the godly Now therefore hauing shewed not onely in the former part of the Psalme but in handling the said obiections and Assertion added thereto That the Lord proceedeth with the wicked to their ruine and with the godly to their good he doth returne in the 27. verse to his maine and principall exhortation of resting vpon the Lord and walking obediently before him To perswade hereto the Prophet vers 27. repeateth and againe presenteth vnto vs the conclusion propounded in the 3. verse The conclusion is this By this course of resting on the Lord and walking obediently before him the godly shall enioy a long safe and comfortable life vers 27. in the end Wherefore rest on the Lord and walke obediently before him vers 27. in the beginning Where the later branch of this conclusion which concernes holie obedience of life is onely mentioned but vnder the name of this wee are to conceiue likewise of the former as set downe Now to make it appeare vnto vs that this repetition of the said conclusion is not idle and out of want of other matter but of speciall moment and vse the Prophet drawes into discourse and consideration the doctrine comprised in the Antecedent of the said conclusion amplifying and cleering the same by sundrie arguments namely 1. By noting vnto vs the cause of enioying so happie and comfortable an estate of life thus Whom the Lord loueth and neuer forsaketh they shall enioy a long safe and comfortable life But the godlie are those whom the Lord loueth and neuer forsaketh vers 28. Therefore the godly shall enioy a long safe and comfortable life vers 27. in the end and vers 28. in the midst and vers 29. 2. By imparting with vs by way of comparison the Lords vnlike different proceeding with the wicked thus The wicked are cut off by the Lord from the enioyance of this happie and comfortable life vers 28. in the end Where by an argument from the greater to the lesse hee sheweth That not only the wicked but their seede also and posteritie shall be cut off But the godlie shall enioy the said happie life vers 27.28.29 3. By describing vnto vs a iust and godly man vers 30. and 31. The description is this He is a godly man who conformeth himself to the law of the Lord 1. In his speech ver 30. 2. In his heart ver 31. 3. In his life actions vers 31. in the end 4. By answering an obiection made against the enioyance of the said happie life promised to the godly man in the antecedent of the aboue named conclusion The obiection is this The wicked watcheth the righteous and seeketh to kill him vers 32. How therefore shall the godlie man enioy the happie life promised vnto him The answere hereto is this The Lord deliuereth the righteous from the hand

of the wicked This action of the Lords is in the 33. verse noted by these two particulars the one of not leauing the iust in the hands of the wicked the other of not suffering him to be iudicially at the appetite of the wicked condemned Therefore howsoeuer the wicked seeke the dispatch of the iust yet shall the iust enioy the happie life promised vnto him Thus we see how the Prophet to presse his maine exhortation of resting on the Lord and walking obediently before him hath in the 27. verse not onely repeated the conclusion deliuered in the 3. verse but hath also set vpon the antecedent part thereof foure worthie illustrations from the beginning of the 28. to the end of the 33. verse Now in the 34. verse before he fall to a fresh prosecution of the said exhortation hee doth out of a purpose to imprint in our hearts and memories a doctrine of so excellent vse and comfort recommend again vnto vs the said conclusion offered in the third verse And then in the end of the 34 he vrgeth and inforceth the said exhortation of resting on the Lord and walking obediently before him by this argument which is in number the fourth whereby the principall question of the Psalme is concluded Arg. 4. By this course of resting on the Lord and walking obediently before him thou shalt obtaine this further mercie at his hands as to be an eye witnesse of the execution of the Lords iustice vpon the wicked vers 34. in the end Wherefore rest vpon him and walke obediently before him vers 34. in the beginning To the former part of this reason the Prophet hath added a declaration from two comparisons 1. The first is this carying with it a testimonie of experience I obserued and discerned the wicked to vanish and perish vers 36. Wherefore obserue and thou also shalt see him vanish and perish vers 34.38 The first sentence of this comparison is amplified by the like obseruation made of the wicked mans contrarie estate thus I saw the wicked florish vers 35. Where this florishing of the wicked is resembled to the spreading and florishing of a Bay tree So I obserued and discerned him to vanish and perish vers 36. 2. The second comparison whereby to shew that the iust shall see with his eye the ruine of the wicked and wherein is noted vnto vs the obseruation of a contrarie euent in the godly is set downe in this sort Obserue the godly man and thou shalt see how he endeth his daies in peace and prosperitie ver 37. Obserue in like manner the wicked and thou shalt aswell see how he endeth in miserie and destruction vers 34.38 That part of the second comparison which concernes the peaceable and prosperous end of the iust is thus argued Whom the Lord euer helpeth and deliuereth in the time of affliction their end must needes be peaceable and happie But the godly are they whom the Lord euer helpeth and deliuereth in the time of affliction vers 39. and 40. Therefore the end of the godlie men must needes bee peaceable and happie vers 37. The Assumption is made knowne and euident by this reason Who so repose their trust in the Lord for deliuerance in time of affliction them the Lord euer helpeth and deliuereth at such time But the godly are they who repose their trust in the Lord for deliuerance in time of affliction Therefore the godly are euer holpen and deliuered by the Lord at such time The Proposition is omitted as being the Lords knowne promise The Assumption is vers 40. in the end The Conclusion is vers 39. and 40. PSALM 39. TO Ieduthun the Master of the Quier a Psalme of Dauid 2 I said I will take heede to my waies that I sinne not with my tongue I will keepe my mouth brideled while the wicked is in my sight 3 I was dumbe and spake nothing I kept silence euen from good but my sorrow was more stirred 4 Mine heart was hote within me and the fire kindled in my meditation Whereupon I spake with my tongue saying 5 Lord let me know mine end and the measure of my daies what it is let me know how long I am to liue 6 Behold thou hast made my daies as an hand bredth and the time of my life is before thee as nothing surely euery man is altogether vanitie though neuer so strongly setled Selah 7 Doubtlesse man walketh in a shadow doubtlesse he maketh great adoe for nought he heapeth vp riches and cannot tell who shall gather them 8 But now Lord what waite I for mine hope is in thee 9 Deliuer me from all my transgressions and make me not a reproch vnto the foolish 10 I hold my peace I open not my mouth because thou didst it 11 Remoue from me thy wound for I faint by the stroke of thy hand 12 Assoone as thou doest chastise man rebuking him for his iniquitie thou doest dissolue his excellencie as a moth Surely euery man is meerely vanitie Selah 13 Heare my prayer O Lord and hearken vnto my crie be not deaffe vnto my teares For I am a stranger before thee and a seiourner as all my fathers 14 Stay thine hand from me that I may refresh my selfe before I goe hence and be not ANALYS PSALM 39. The Prophet being vnder the afflicting hand of the Lord doth in this Psalme relate vnto vs 1. The combat he had betwixt the spirit and the flesh From the beginning of the second verse to the end of the seuenth 2. The issue of the said combat From the beginning of the 8. verse to the end of the 14. The combat is described by setting downe 1. The actions of the spirit vers 2.3 2. The incounter of the flesh vers 3. in the end and vers 4. The actions of the Spirit in the Prophet Dauid are two 1. His resolution not to let fall any passionate words vers 2. 2. The performance of this resolution vers 3. in the former part thereof His resolution to be silent and to forbeare all distempered and impatient speeches is set out vnto vs by implying the ende hee aymeth at therein which is to preuent and take from the wicked who obserued the cariage of the Lords children al occasion of traducing and reproching the profession of fearing the Lord. This end is not in distinct and expresse termes particulated but necessarilie and sensibly implied in the second verse vnder these words While the wicked is before me that is while the wicked obserueth me watcheth an occasion to deride and scandalize the cariage and profession of the godly Now what the wicked would obserue and traduce to preuent that the Prophet voweth silence But the cariage and profession of the godly is that which the wicked would obserue and traduce Therefore to preuent and disappoint the wicked herein the Prophet resolued with himselfe to refraine his tongue The performance of the said resolution to be silent is amplified by a comparison in this

sort I spared to speake that which would haue serued to my speciall aduantage and good and which I might iustly haue pleaded in my defence vers 3. in the midst No marueile then if I spared my tongue otherwise verse 3. in the beginning The incounter of the flesh is likewise set forth vnto vs by these two actions of the flesh whereof 1. The one is a further prouocation and increase of the Prophets passion growing out of the indeauour vsed by him to suppresse the same vers 3. in the end and vers 4. in the beginning 2. The other is an actuall interruption of the said resolution to be silent which the flesh wrought in him by stirring and prouoking his passion vers 4. in the end For his passion the more he indeuoured to qualifie and restraine it being so much the more inflamed he doth out of an impatient humour and to shew the greatnes of the miserie hee endured breake his resolution of silence by tendering vnto the Lord this passionate and inconsiderate request namely That the Lord would be pleased to take him presently out of this life vers 5. This request for present death is deliuered in these termes Let me know my end and the measure of my daies what it is and how long I am to liue that is to say let me by an actuall experiment of death in mine owne person feele and discerne the vtmost period and reach of my daies which in effect is nought else than a request That he may die Now he doth not onely propound this sute but to the end he may obteyne at the Lords hands a grant therof he doth accompany it with certaine motiues concluded thus If my life by thine owne ordinance be exceeding short and likewise subiect to vanitie I pray thee verifie on my person the truth and effect of this thy ordinance in cutting off this my life But my life by thine owne ordinance is exceeding short and likewise subiect to vanitie vers 6. and 7. Wherefore O Lord execute on my person the truth and effect of this thine ordinance in cutting off my life vers 5. The first member of the Assumption concernes the shortnes of the Prophets life That his life is exceeding short hee sheweth by two comparisons 1. In the one he compareth the length of his life to the length of a spanne vers 6. in the beginning 2. In the other he resembleth his life to that which is nothing vers 6. in the midst The second member of the Assumption which importeth the vanity of his life is not in particularity expressed but in liew of it the Prophet hath set downe this demonstration thereof Euery man though neuer so strongly founded in his estate is a meere vanitie and likewise all his indeuors and trauels are meerely vaine And therefore considering I am a man my life can be nought else but a meere vanitie The former part of the Antecedent is vers 6. in the end The later part of the said Antecedent which concernes the vanity of all the indeuours and trauels of man is vers 7. in the middest Where it is said that man maketh great ado for nought that is he spends his indeuours and trauels in vaine Now this generall namely That man spendeth his indeuours and trauels in vaine is amplified 1. By a comparison in the beginning of the 7. verse 2. By allegation of a particular instance in the end of the 7. verse The comparison wherein the vanity of mans indeuour and trauell is shewed being laid forth in her parts is this As a bare shew or vanishing image is of no substance or vse So neither are the indeuours or trauels of man vers 7. in the beginning Where it is affirmed that man walketh in a shadow that is imployeth himselfe about that which is nought else but a bare shew and vanishing image The particular instance alleaged to argue and witnesse the vanitie of mans indeuours is this Man gathereth riches he knoweth not for whom vers 7. in the end Vpon this instance it being supposed by the Prophet that all other actions and imployments of man are in nature and vse like to the said instance it may be inferred that all the indeuours of man are vaine Hitherto of the Combat which the Prophet sustained betwixt the spirit and the flesh the flesh preuailing so farre with him as that it drew from him being not able to containe himselfe within limits of patience and moderation the making of an vnaduised motion vnto the Lord for present death The issue of the Combat followeth in the rest of the verses of this Psalme namely from the beginning of the 8. ver to the ende of the 14. The said issue is as shall appeare a plaine and absolute defeate giuen in this combat by the Spirit vnto the flesh For after the Prophet had for a while out of his passionate and impatient humor solicited the Lord to retire him out of this life he doth vpon better aduisement suggested from the Spirit correct and checke himselfe by calling to minde the folly and vanity of the motion he tendered vnto the Lord for death And therefore he reclaymeth himselfe thus in the 8. verse But now Lord what waite I for As if he should say It is in vayne that I present this inconsiderate request vnto thee I cannot expect ought from it Now hereupon the Prophet changing his former note the Spirit hauing obteyned victory against the incounters of the flesh he becommeth an humble suter vnto the Lord namely That the Lord would be pleased to remoue from him his present affliction vers 11.13.14 This sute for the remoue of the affliction presently vpon him is the issue of the combat aboue mentioned and described To perswade the Lord to giue him satisfaction by the grant of the said sute he pleadeth by sundry arguments The first is this Arg. 1. My hope and confidence for mercie and deliuerance is in thee O Lord vers 8. in the end Therefore withdraw I pray thee thy afflicting hand from me vers 11.13.14 The sequell of this reason hath for the warrant and ground thereof the Lords promise to deliuer those who rest vpon him which promise is the proposition of this first conclusion but omitted by the Prophet as a matter alreadie being in the publike knowledge of all Here before the Prophet proceede to a further pressing of his humble sute forasmuch as his conscience tels him that his sinnes haue originally drawne vpon him his present affliction least the consideration of them should on the part of the Lord be a bar to his said sute he doth for this regard humbly intreate in the 9. verse a remission of all his transgressions iustly apprehending that the cause being remoued the effect also will determine This motion doth carrie with it a confession of his sinne against God and an acknowledgement of the desert thereof which is a reason of moment to induce the Lord to remit sinne As this clause of the

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

verse to the end of the 21. The other a pronouncing of sentence vpon the cause in controuersie first interlocutorily vers 14. and 15 and then definitiuely vers 23. Touching the refutation made by the Lord of their colourable pretences allegations in this questiō of his worship by sacrifices to the end we may the better discerne and iudge how the Lord manageth the same wee must vnfold and lay to open view the said allegations and pretences they being not here expressed but implied and left to our collection by the answere that is made vnto them The first pretence on the part of the Israelites for the iustifying of the worship they performe vnto the Lord in offering of sacrifices is this If the worship we tender vnto thee in offring our sacrifices be hypocriticall and worthie of censure thou wilt not reprooue our failing to offer them as often as is in thy law prescribed For the omission of a sinfull act is not reprouable But thou wilt reprooue our failing to offer sacrifices as often as is in thy law prescribed Therefore the worship we tender vnto thee in offring our sacrifices is not hypocriticall and worthie of censure The Lords answere hereto is deliuered in the 8. verse where by way of contradiction he doth publikely protest against the Assumption of this their first pretence in this sort I will not saith the Lord reprooue thee for thy sacrifices or thy burnt offrings though they were not continually before me that is as often as is prescribed vers 8. This his protestation against the Assumption of the Israelites first pretence the Lord by force of argument doth make good and iustifie after this manner If I should reprooue thy failing in this behalfe it might seeme I had neede to demaund and take sacrifices at thy hands But I haue no neede to demaund and take sacrifices at thy hands vers 9. That of this ninth verse the sense is such as I haue set downe may appeare by the proofe thereof added in the two verses immediatly following Therefore I will not reprooue thy failing in this behalfe vers 8. The Assumption contained in this answere made by the Lord is cleared by him 1. First by this conclusion Who is the Lord and owner of each sacrificeable creature in the world hee needes not to demaund and take sacrifices at thy hands But I Iehoua am the Lord and owner of each sacrificeable creature in the world vers 10.11 Therefore I neede not to demaund and take sacrifices at thy hands vers 9. 2. Secondly by preuenting and refelling an exception that may be taken by the Israelites to the said Assumption For whereas the Lord professeth that he hath no need to demand and take sacrifices at their hands they may replie vpon him thus Thou desirest sacrifices and takest contentment in them Therefore it is probable that thou wouldest be supplied with them at our hands The Lord in answere to this exception and replie of theirs 1. First sheweth the inconsequence presented by the Israelites in the said replie 2. Secondly he doth vtterly disclaime the antecedent part of the said replie Touching the inconsequēce the Lord discouereth and laieth open the same by an argument of Diuersitie propounded in the beginning of the 12. verse thus If I desired sacrifices and took contentment in them yet should I not need to demand and take a supplie of them at thy hands v. 12. Where by the word hungring is signified the affection of desiring sacrifices and by saying I would not tell thee is implied a resolution on the Lords part not to demaund any sacrifices of them So as hee maketh the Israelites see hereby that howsoeuer he should desire sacrifices yet it followeth not that he would demand any at their hands But now to make this euident that the Lord though he desired sacrifices yet neede not to demand them of the Israelites he addeth and repeateth vers 12 the reason which was before mentioned in the 10. and 11. verse The reason is this The soueraigne Lord of the earth and absolute commander of al the creatures therein neede not take a supplie of sacrifices at thy hands though he desired them But I am the soueraigne Lord of the earth and absolute commander of all the creatures therein vers 12. in the end Therefore I neede not take a supplie of sacrifices from thee though I desired them ver 12. in the beginning Touching the Lords disclaiming the Antecedent part of the said replie he performeth it in the 13. verse vnder this interrogatorie forme of speech deliuered with a shew of disdaine and detestation Will I saith he eate the flesh of buls or drinke the blood of goates In which words the Lord styleth and calleth his supposed desire of sacrifices and taking contentment in them by the name of eating bullocks flesh and drinking of goates blood shewing hereby that he doth no lesse abhorre the desire of sacrifices and taking delight in them than he doth the eating of bullocks flesh and drinking the blood of goates And thus he peremptorily denieth and renounceth the antecedent part of the said replie and exception made by the Israelites as a most prophane and grosse conceit of him The Lord hauing from the beginning of the 8. verse to the end of the 13 refuted som part of the Israelits allegations in defence of their sacrificing he doth in the 14. and 15. vers deliuer and pronounce his interlocutorie sentence shewing what that is wherein his true worship consisteth which in generall is The Spirituall conformitie of our hart and life to the Lords will The parts thereof here specified are these 1. An acknowledgement of the Lords blessings made 1. By tendering praise vnto him vers 14. in the beginning 2. By performance of vowes vers 14. in the end 2. A calling vpon the Lord in the day of trouble vers 15. Now to this particular dutie of inuocation the Lord perswadeth vs by his sweete and gratious promise of helpe and deliuerance concluded thus If by calling on me thou shalt receiue deliuerance from thy trouble then faile not to call vpon me But by calling on mee thou shalt receiue at my hands deliuerance from thy trouble vers 15. in the middest Therefore faile not to call vpon me vers 15. in the beginning The Assumption which containes the Lords comfortable promise of deliuerance hath an illustration by noting the end of this deliuerance which is this That the person deliuered may to testifie his gratefull acknowledgement of so great a blessing praise and magnifie the power wisedome mercie and fidelitie of the Lord shewed in his deliuerance This is it which is meant by that action of glorifying the Lord vers 15. in the end The interlocutorie sentence being thus pronounced the Israelites notwithstanding as if they rested yet vnsatisfied in the question of the Lords worship replie againe vpon the Lord in the behalfe of their sacrificing thus Who alloweth our profession of obedience and pietie must needes

allow our sacrifices whereby the said profession is made But thou canst not but allow our profession of obedience and pietie Therefore thou must needes allow our sacrifices whereby the said profession is made In answere hereto the Lord disavoweth the Assumption of this reply and reiecteth it as absolutely vntrue protesting vnto the hypocriticall Isralites v. 16 That their profession of pietie and obedience is very odious in his sight And this I take to be the true meaning of the expostulation deliuered in the said 16. verse where the Lord doth by way of detestation reprooue the Israelites in that they being of a prophane and impious heart doe notwithstanding in words and in the outward obseruances of sacrificing pretend great pietie speaking with such respect and reuerence of the Lords word and couenant as if their harts were free from all thought of impiety and their actions of sacrificing conformable to the law of the Lord. Now why their profession of pietie and obedience should bee odious in his sight the Lord rendreth this reason Who carrieth himselfe wickedly in the traine of his life his profession of pietie is odious in my sight But thou O Israel carriest thy selfe wickedly in the traine of thy life vers 21. Where it is said Thou diddest these things that is thou hast imployed thy selfe in these wicked actions Therefore thou art he whose profession of pietie is odious in my sight vers 16. The Assumption is cleared by the Lord by laying forth in particularity sundry wicked actions committed by this hypocriticall crew of Israelites Thou canst not saith the Lord endure reproofe and thou contemnest mine holy word vers 17 Thou doest consort with theeues and adulterers partaking in their sinnes vers 18 Thy speech is wicked and deceitfull vers 19 Thou doest not spare to slander euen thine owne brother vers 20 Thou imaginest me the eternall Lord to patronize and allow this thy wickednes vers 21. in the middest Therefore thou carriest thy selfe wickedly in the traine of thy life vers 21. in the beginning The last particular sin wherewith in the antecedent part of this reason the Lord chargeth the said hypocritical crew being set downe in the middest of the 21. verse is there amplified 1. By noting the cause of that impious imagination in the wicked Now the cause which moueth the wicked man to imagine that the Lord fauoureth and alloweth his wickednes is the Lords long patience and delay of punishment vers 21. in these words Because I held my tongue that is because I spared thee a long time and forbare to punish thee therefore thou thoughtest that I was like thee that is concurring with thee in the approbation of thy wickednes 2. By setting downe the euent and issue which the said imagination and this abuse on the part of the wicked of the Lords long sufferance draweth with it The said euent and issue is this namely The Lords proceeding in his good time to a reall punishment of their wickednes This action the Lord expresseth by threatning vnto the wicked such a reproofe and visible detection of their sinnes such a representation and ranking of them before their eyes as they shall be forced to acknowledge them without replying ought in their defence This is then performed when the Lord doth actually execute his iustice on the wicked Hitherto from the beginning of the 8. verse to the ende of the 21. the 14. verse and 15. onely excepted where the said interlocutorie sentence is recorded hath the Lord deliuered his refutation of such colorable pretences and allegations as the Israelites vsed in defence of the worship they performed in offering sacrifices There followeth now the Lords proceeding to definitiue sentence But before the pronouncing thereof hee addresseth vnto the Israelites an exhortation to obserue and consider seriously both what hath been already deliuered and what the determination is hee makes of this question touching his worship The said exhortation is inforced by the Lord thus You shall perish in case the cariage of the worship you are to present vnto me be disagreeable to the sentence pronounced thereon by me ver 22. in the end where their perishing is expressed vnder these termes Least I teare you in peeces and there be none to deliuer you Therefore obserue and consider seriously the determination I make of this question touching my worship vers 22. in the beginning This exhortation being premised the Definitiue sentence followeth in the 23. verse in these words He that offereth prayse doth glorifie me and who composeth his way him will I cause to enioy the saluation of God vers 23. This definitiue sentence comprizeth a declaration of the particular wherein the true worship of the Lord consisteth To the end therefore that none might pretend ignorance in this question of the said worship the Lord doth here as cleerely distinguish and define wherein the said worship standeth as if hee should pronounce and deliuer his definitiue sentence vnder this formall conclusion Whereby the Lord is truly worshipped and whereto hee promiseth eternall happines in that the true worship of the Lord consisteth But by the sacrifice of praise the Lord is truly worshipped and to the conformitie of our heart and life vnto his will eternall happines is promised vers 23. Therefore in the sacrifice of praise and in the conformitie of our heart and life vnto his will the true worship of the Lord consisteth This is it whereto the Lord aimeth in his whole dispute with the Israelites in this Psalme Whereas in the definitiue sentence it is auouched and notified that the Lord is truly honoured by the offer and sacrifice of praise we are vnder the name of this one part of the Lords worship to conceiue as meant each other part and duty of spirituall obedience vnto God whereby we doe him this honor as to confesse and acknowledge to the glory of his name that he is the God by whom all things in heauen and earth are disposed and ordered in wisedome power mercy and iustice and that in regard thereof we owe vnto him all reuerent acknowledgement and seruice whatsoeuer PSALM 51. 1 TO the Master of the Quier a Psalme of Dauid 2 When the Prophet Nathan had been with him after his entrance into Bathshebah 3 Haue mercie vpon me O God according to thy louing kindnes according to the greatnes of thy compassions blot out mine iniquities 4 Wash me throughly from mine iniquitie and clense me from my sinne 5 For I acknowledge mine iniquities and my sinne is alway before me 6 Against thee against thee onely haue I sinned and done euill in thy sight that thou maist be knowne to be iust in thy speaking and pure when thou iudgest 7 Behold I was formed in iniquitie and in sinne hath my mother conceiued me 8 Behold thou louest truth in the inward affections and thou hast taught me wisedome in the secret of mine heart 9 Purge me with hyssope and I shall be cleane wash me

holie duties as are commaunded in the lawe Now the Prophets confession of his knowledge in this behalfe doth necessarilie implie a like confession of committing wittingly and wilfully the sinnes for the pardon whereof he is an humble suter Dauid hauing added to the acknowledgement of his sinnes in generall a partticular confession of the ende for which he acknowledgeth them of the roote and fountaine from whence they issued of the forme and manner also of committing them doth further in all humblenes inforce his sute for the remission of the same thus Arg. 3. If by thy remitting of my sinnes I shall subsist before thee in a condition and estate of righteousnesse I pray thee let me finde fauour at thy hands for the remission of them But by thy remitting of my sinnes I shall subsist before thee in a condition and estate of righteousnes vers 9. Where in saying that being purged and washed from his sinne he shall be cleane and whiter than snow he noteth the estate and condition that succeedeth and followeth the remoue and pardon of our vnrighteousnes And this estate in the account of the Lord who vnto the true beleeuer imputeth no sin but holdeth him for righteous in Christ is an estate of righteousnes Therefore I pray thee O Lord let me finde fauour at thy hands for the remission of them vers 3.4.9 To the Assumption there is yeelded this declaration 1. From the efficient cause both of the pardon desired and of the righteousnesse ensuing thereupon which is the sprinkling of the blood of the Messias figured by the ceremoniall sprinkling of hyssope vers 9. in the beginning 2. From a double comparison for in the said 9. verse First he compareth the righteousnes spoken of to the puritie and beautie that followeth vpon purging and clensing The comparison being in her parts laid foorth is this As he that is purged and washed becommeth cleane and faire So I the Prophet being purged from my sin shall become righteous Secondly he compareth the said righteousnes to the whitenes of snow vers 9. in the end where hee maketh the degree of perfection in the sayd righteousnesse to exceede the perfection of whitenes in snow The comparison is this The perfection of whitenes in snow is in a very high degree But the perfection of the righteousnesse which will befall vnto me vpon the remoue of my sinne from me will be in an higher degree and measure The Prophet being exceedinglie afflicted aswell with griefe in that he had displeased the Lord as with the consideration of the iudgements denounced by Nathan against his sinnes and being desirous to be relieued in this behalfe out of some special knowledge and assurance in his heart that the Lord is reconciled vnto him doth by way of amplifying the sute for remission of his sins accompanie the same in the 10. verse with interposing this request That the Lord would be pleased not onely to be reconciled vnto him but assure him likewise hereof vers 10. This motion for some assurance in his heart that the Lord hath remitted his iniquities is propounded and deliuered in these termes Make me to heare ioy and gladnes As by hearing he meaneth such a knowledge as may assure him so by ioy and gladnes hee vnderstandeth the pardon and reconcilement it selfe whereof he is desirous to bee assured This reconcilement he calleth by the name of ioy and gladnes to note the comfortable effect which it worketh in the heart of an humbled and penitent sinner Now this motion for assurance in his heart of pardon and reconcilement on the Lords part hee enlargeth and vrgeth in the 10. verse by a consideration taken from this particular end thereof namely That as hee hath been deiected and broken both with griefe for his sinne and with feare of the iudgements denounced against him So he may vpon assurance in his heart of the Lords reconcilement with him take speciall ioy and comfort in his ancient loue and fauour towards him vers 10. Where the Prophet resembleth the breaking of his heart with griefe to the breaking of his bones by any force and violence Hitherto from the beginning of the 3 verse to the end of the 11 the Prophet hath by sundrie reasons mediated with the Lord the pardon of his sinnes Now followeth the humble motion he maketh for restitution vnto his former estate 1. Of inward grace and sanctification 2. Of outward fauours and prerogatiues For restitution vnto his former estate of sanctification hee deliuereth his motion vnder these termes Create in me a cleane heart O God and renew within me a constant spirit vers 12. The thing requested in this motion is a reuiuing of his former holy desire and care to serue the Lord euer after in obedience of hart life This reuiuing of the said desire and care he calleth the creating of a cleane heart in the first part of the verse and the renewing of a constant spirit in the latter part thereof Dauid had vpon his fall so little sense and feeling of the grace of sanctification as that hee speakes as if he had vtterly lost it and so stood in need of a new infusion and creation thereof whereas it was not vtterly extinguished but exceedingly impayred and decayed onely as may appeare in that by way of interpretation he calleth it in the latter patt of the verse a renouation and raising thereof to the same degree wherein it was in former time This reuiuing of his former holie desire and care to serue the Lord the Prophet describeth vnto vs 1. By noting the principall efficient and author thereof who is God 2. By declaring the subiect wherein it is namely the heart 3. By implying the forme and manner of working it which is by a course of purging and clensing the heart 4. By shewing that he would haue this grace of renouation which he calleth a constant spirit permanent and firme not subiect to alteration So as here withall is implied the end of the said renouation namely That he may euer without defection honor God His petition to bee restored vnto his former estate of outward fauours and prerogatiues is conteined verse 13. and 14. in these words Cast me not away from thy face and take not thine holie spirit from me but restore vnto me the ioy of thy saluation and support me with thy free spirit vers 13.14 It seemes that in presenting of this motion the Prophet had a reference to the Lords proceeding with Saul whō he cast off and from whom he retyred the graces of his spirit And therefore by these words thy face thy holy spirit the ioy of thy saluation I take to be meant the outward testimonies and prerogatiues of the Lords kinde and fauourable proceeding with Dauid in which hee was wont to reioyce namely 1. The place of the Lords worship whereto he resorted 2. The continuance of the Scepter in his person and the line of his posteritie 3. His abilitie to manage the duties of

his calling in the said Scepter 4. The loue and obedience of his subiects towards him 5. Good successe in the courses held by him 6. The Lords protection of him These graces and fauours are the Lords face the Lords spirit the ioy of the Lords saluation which the Prophet by desert on his part and by the rule of iustice on the Lords part had forfeited and lost howsoeuer in act and by the Lords most gratious sufferance he enioyed them as yet And therefore discerning in his heart of the forfeiture he had made in this behalfe prayeth the Lord in the thirteenth verse That neither himselfe may be remoued from them nor they withdrawne from him But that the Lord would be pleased as he prayes vers 14. to restore and confirme vnto him his former title and interest in them and so by the power of his spirit support him in the comfortable and free enioyance of the said prerogatiues Hereby we plainly discerne what is the subiect of the Prophets petition in this place namely That whereas in desert on his part and by the law of iustice on the part of the Lord he had forfeited the said fauours and prerogatiues The Lord notwithstanding would be pleased to reconfirme vnto him his former title and interest in them and support him in the enioyance of the same vers 14. This sute he handleth and amplifieth 1. By an argument of Diuersitie thus Remoue me not from the said fauours and prerogatiues nor retire them from me vers 13. But reconfirme vnto me my former interest in them and support me in the enioyance of them vers 14. 2. By noting the efficient cause whereby this reconfirmation and support is to be performed namely the free cheerefull and comfortable spirit of the Lord which doth infranchise vs into the state of the Lords children and doth intertaine vs therein The Prophet hauing singly and in seuerall made tender vnto the Lord of his humble sute first for pardon of his sin and then that he may be restored and reinuested into his former estate aswell of inward grace and sanctification as of outward fauours and prerogatiues he doth now ioyntly and in common plead for graunt of the whole sute he maketh for himselfe in this Psalme His sute for himselfe considered ioyntly in all the parts thereof is now this That the Lord would be pleased to grant him both pardon of his sinne and restitution also into his former estate aswell of inward grace as outward fauours vers 16. This ioynt sute for these three particulars I take to be specially meant and deliuered in the 16. verse For whereas he saith Deliuer me O God from blood his sute may well be interpreted to be this That the Lord would not onely remit vnto him his sinne but remit likewise this particular punishment due vnto his sinne namely the forfeiture he hath made aswell of the measure he had of inward grace as of the outward prerogatiues aboue remembred To perswade the Lord to yeeld him contentment herein the Prophet acquaints him with a double resolution hee hath in his heart wherby to glorifie him For vpon grant of this whole sute he professeth 1. That he will further the instruction and conuersion of others vnto the Lord vers 15. 2. That he will publish and magnifie the Lords fidelitie in keeping promise with his children vers 16.17 The first duty which he professeth to performe for glorifying the Lord is concluded thus If vpon obtaining mercie at thy hands for pardon of my sinne and for restitution into my said former estate I shall be drawne to glorifie thee by furthering the instruction and conuersion of others vnto thee it may please thee O Lord to graunt vnto me the pardon and restitution desired by me But vpon obtaining mercie at thy hands for pardon of my sinne and for restitution into my said former estate I shall and will glorifie thee by furthering the instruction and conuersion of others vnto thee v. 15. Where the conuersion of others to the profession of the Lords name is set downe as an end and the instruction of others as a special meane wherby to attaine vnto the said end Therefore it may please thee O Lord to grant vnto me the pardon and restitution desired by me vers 16. The second duty he professeth to performe and by performance whereof he would moue the Lord to a compassionate regard of his sute hath this conclusion In case thou shew mercie vnto me for the pardon of my sinne and for restitution into my said former estate thou shalt thereby open my lips to publish and magnifie thy fidelitie in keeping promise with thy children vers 16. and 17. Wherefore O Lord it may please thee to shew mercie vnto me for the pardon of my sinne and for restitution into my said former estate vers 16. in the begin The Antecedent part of this reason which containes a profession on the part of the Prophet of setting forth the praise of the Lords fidelitie in keeping promise with his children is handled and enlarged thus I will in case thou shew vnto me the mercie desired offer vnto thee either sacrifice or praise But I will not offer sacrifice vnto thee vers 18. in the middest Where he saith Otherise would I giue sacrifice vnto thee that is Forasmuch as thou delightest not in sacrifice but doest reiect it I will offer no sacrifice vnto thee Therefore will I offer praise vnto thee vers 16. and 17. In the 16. he affirmeth that his tongue shall sing the Lords righteousnes and fidelitie in keeping promise In the 17. he professeth that he wil open his lips and set foorth the Lords praise in this behalfe The Assumption is cleered by this argument Sacrifice is not pleasing vnto thee vers 18. in the beginning and end Therefore I will not offer it vers 18. in the middest To the Antecedent of this reason there is yeelded this euidence That which in thy seruice is pleasing vnto thee is accompanied with an humble and contrite heart ver 19 Where this sentence is twice expressed thereby to assure vs that a contrite heart is pleasing vnto the Lord. And whereas it is called The sacrifices of God it is to note the worthines thereof and the excellent measure it hath of pleasing God But sacrifice is not accompanied with an humble and contrite heart This sentence is not here set down but omitted as a sinne knowne and obserued as well out of the practise in those daies on the part of the prophane and hypocriticall Israelites as out of the publike reproofe and reiection made by the Lord of the ordinarie sacrifices presented vnto him as being odious in his sight Therefore sacrifice is not pleasing vnto thee ver 18. Hitherto from the beginning of vers 3. to the end of the 19 the Prophet hath been an humble and affectionate petitioner for himselfe Now he becomes an earnest suter vnto the Lord for the Church and common wealth of Israel The effect of

y e discourse of the flesh together with the effect wrought thereby aswell in himselfe as in sundrie other the Lords children doth now verse 15.16.17 acquaint vs with the course hee held whereby to resolue himselfe touching the maine point in question namely Whether the Lord were good vnto his children The course held by the Spirite for resolution in the said maine question of the Lords affection to his people was the Prophets recourse vnto the Sanctuarie that is to the Lords holy word laid vp and reserued in the Sanctuarie verse 17 where hee doth apparantly confesse these two things the one his entrance into the Sanctuarie the other the information receiued there how the Lord stood affected both to the wicked and to the godly to the wicked as a seuere Iudge to the godly as a kind and gracious father euer regarding their good Of this nature and reach must we conceiue the said information to bee as may appeare by the verses going before and following howsoeuer it seeme to concerne the wicked only in that they alone are mentioned in the 17. verse Now this course of repairing vnto the Sanctuary there to be resolued in the said question of the Lords affection to his people had this discourse in the hart of the Prophet for the ground thereof I must iudge of the Lords affection to his people either by his outward proceedings with them or by the light of his word in the Sanctuarie But not by his outward proceedings with them v. 15.16 Therefore by the light of his word in the Sanctuarie vers 17. Vpon this discourse as vpon a good warrant and ground he repaireth vnto the Sanctuary for the purpose aforesaid In liew of the Assumption the Prophet hath in the 15. and 16. verse substituted the proofe thereof by two seueral arguments whereby this course of iudging is disclaimed and found vnworthie to be held aswell in regard of the preiudice and wrong which would ensue thereupon to the Lords children as in respect of the lost labour therein or impossibility to attaine therby vnto the true and certaine knowledge of the Lords affection towards his people He concludeth thus If to iudge of the Lords affection to his people by his outward proceedings with them would be both a wrong to the profession of his children and likewise a lost labour I will forbeare to iudge of the Lords affection to his people by his outward proceedings with them But to iudge of the Lords affection to his people by his outward proceedings with them would bee both a wrong to the profession of his children and likewise a lost labour ver 15. and 16. In the 15. verse he saith that in case he should thus speake thereof that is thus interpret the Lords affection to his people by the outward euents of prosperitie and aduersitie hee should betray the profession of his children by exposing it to disreputation and contempt For if it be once apprehended that the Lord regardeth the wicked aswell as the godly who will hold in any recommendation and accompt this profession of worshipping the Lord In the 16. verse affirming that it seemed vnto him an hard thing to be resolued in the said question he meaneth that the difficultie was such as all indeuours to that purpose became vaine and fruitlesse Therefore will I forbeare to iudge of the Lords affection to his people by his outward proceedings with them Thus you see what the direction and course is which the Spirit held for resolution in the said maine question of the Lords affection towards his people so as the dispute betwixt the Spirit and the flesh touching this question was drawne vnto this issue and conclusion That the Lord notwithstanding his prospering of the wicked and his afflicting of the godly is good vnto Israel We are now to vnderstand from the Prophet being thus particularly and soundly informed out of the Sanctuary the ground and reason of the said issue and conclusion which in summe is this If the Lord hath ordained for the wicked howsoeuer they florish iudgement and destruction and for the godlie an happie issue from out their trouble then is God good to Israel But the Lord hath ordained for the wicked howsoeuer they florish iudgement and destruction and for the godly a blessed issue from out their trouble From the 18. verse to the end of the Psalme Also this blessed issue is implied vers 1. Therefore God is good to Israel vers 1. The first part of the Assumption concerning the destruction of the wicked is by the Prophet cleered and set forth vnto vs thus 1. By comparing their deiecting with their setting vp vers 18. As thou hast placed them in a slipperie estate So doest thou deiect them from the same into vtter desolation 2. By noting the manner of their destruction which is sudden and fearfull vers 19. Where is implied also for cleering this point a testimonie from experience and obseruation as if the Prophet should say Behold wee see with our eyes how they are in a moment deiected and destroyed 3. By resembling their vanishing to a dreame vers 20. As a dreame vanisheth when we awake So vanish the wicked and their prosperitie 4. By declaring the efficient cause of their destruction ver 20. in the later part Where the Lords awaking that is the displaying of his power to doe iustice on the wicked is noted to bee the cause by the force whereof their image that is their outward flourishing estate is made contemptible and brought to nought The second part of the said Assumption which importes the happie issue of the godly from out their trouble is not in these distinct termes expressed But forasmuch as the Word which discloseth the Lords iustice to the wicked doth withall discouer his loue compassion to the godly we must conceiue it as set downe in expresse termes as indeede we find this point of happines on the part of the Lords children insinuated and comprehended as in the first verse so likewise in the latter part of the Psalme which containes the Prophets solemne profession of perpetually depending vpon the Lord. Which profession of his beginneth vers 23. and so continueth to the ende of the Psalme The ground of the said maine issue and conclusion being thus laid forth the Prophet hath verse 21. and 22. added thereto a confession and censure of the brutish conceit whereinto hee was readie to slip touching the Lords affection to his people His censure is propounded thus When I grieued at the prosperitie of the wicked and at the affliction of the godly I was foolish and senselesse vers 21. and the first part of vers 22. When I was ignorant of the Lords affection to his people I grieued at the prosperitie of the wicked and at the affliction of the godly Omitted Therefore when I was ignorant of the Lords affection to his people I was foolish and senselesse vers 22. in the later part Where he expresseth this imputation

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.

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

when hee doth execute it vpon man Now this dulnes and senselesnes of the people in this behalfe is in the end of the said 11. verse amplified and made heinous by aduertising vnto vs the meanes vsed by the Lord whereby to worke in them a reuerent and sensible regard of his Maiestie These meanes Moses calleth the Lords feare because they were vsed by the Lord as instruments to worke a feare of his Maiestie Of this nature were the Lords promises and comminations his signes and wonders his proceedings in mercy and iustice Answerably to these meanes vsed by the Lord to draw the people to a feare of his Maiestie the people feared him not and therefore the Prophet wondreth thereat and confesseth that none acknowledgeth the power of the Lords wrath according to his feare that is answerably to the meanes vsed to worke in the people a feare of his Maiestie Hitherto from verse 1. to the end of of the 11 the Prophets whole sute hath been solicited partlie by remembring vnto the Lord his former gracious proceeding with his people and partlie by a deploration of the peoples miserie He now proceedeth to a seuerall solicitation of the second branch of his sute which concernes the deliuerance of the people from their present affliction into a comfortable condition of life To procure fauour and mercy herein hee draweth his plea from the circumstance of the time wherein they haue endured calamities We haue saith he a long time endured affliction and trouble vers 13. Where in that interrogatorie speech of How long the Prophet complaineth that the people hath felt the Lords afflicting hand a long space Wherefore O Lord commiserate our estate and supplie vnto vs some comfortable condition of life vers 13.14.15 The Prophet stayeth not here but presseth the grant of his petition from this consideration which the people propound vnto themselues vpon their preuailing with the Lord If vpon thy gracious commiseration of vs in this behalf we shall honor and magnifie thee with ioy and cheerfulnes all our daies it may please thee in regarde hereof to commiserate our estate and to affoord vs a comfortable condition of life But vpon thy gracious commiseration of vs in this behalfe we shall honour and magnifie thee with ioy and cheerefulnes all our daies vers 14. in the end Therefore it may please thee in regard hereof to commiserate our estate and to affoord vs a comfortable condition of life vers 13.14 In the 15. verse he repeateth the argument deliuered in the 13 but setteth on it a new force and strength from a comparison of parity Thou hast afflicted vs many yeeres vers 15. in the middest and end Let vs therfore O Lord proportionably thereto see some daies of comfort vers 15. in the beginning Lastly he doth in the 16. and 17. verse ground his intercession with the Lord for the people vpon these two particulars whereof the one is the glorie that the Lord shall gaine by shewing the fauour desired the other is the fitnes and disposition that will vpon grant of the sute in hand be wrought in the people to acknowledge the Lords goodnes and to respect the honor of his name in al their proceedings The Prophets conclusion vpon the said particulars is this If vpon thy gracious deliuerance of vs from trouble into a state of comfort thou shalt thereby glorifie thy goodnes vpon vs and our children and withall direct and fit vs to an acknowledgement thereof and to a respect of thy honour in all our proceedings it may please thee O Lord not to refuse to shew mercie vnto vs in deliuering vs from our afflictions into a condition of ioy and comfort But vpon thy gracious deliuerance of vs from trouble into a state of comfort thou shalt thereby glorifie thy goodnes vpon vs and our children and withall thou shalt direct and fit vs to an acknowledgement thereof and to a respect of thine honour in all our proceedings vers 16.17 Therfore it may please thee O Lord not to refuse to shew mercie vnto vs in deliuering vs from our afflictions into a condition of ioy and comfort vers 13.14.15 Touching the Assumption the 16. verse imparteth with vs that particular which concerneth the glorifying of the Lords goodnes vpon the people and their children This goodnes is in the said verse called the worke of the Lord and his glory also But in the beginning of the 17. verse this goodnes is termed the beautie of the Lord. For as the Lords goodnes is a most excellent worke it being that which procureth vnto him great glorie and that whereby wee inioy the admirable blessings of this and the future life So because in it the excellencie of the Lords nature doth gloriouslie shine and for that by it wee are allured and drawne to a speciall loue of him it is not without iust reason called the Lords beautie This particular then of the said Assumption which importeth the glorifying of the Lords goodnes vpon the people and their children is deliuered in the 16 verse and repeated in the beginning of the 17. The other particular of the said Assumption which concernes the disposition and fitnes that will bee wrought in the people to acknowledge the Lords goodnes and to respect his honour in their proceedings is comprehended in the middest and end of the 17. verse in these termes Direct or dispose the worke of our hands that is thou shalt the future being meant by the imperatiue vpon thy conferring on vs the blessed comfort desired by vs thereby direct and fit vs to a gratefull acknowledgement of this thy goodnes in all the duties and actions of our life PSALM 91. WHo so dwelleth in the couert of the most high shal lodge vnder the shadow of the Almightie 2 I say The Lord is my retrait and fortresse he is my God on whom I trust 3 Surely he will deliuer thee from the snare of the fowler and from the noysome pestilence 4 He will protect thee with his wing when thou shalt come vnder his wings His fidelitie shall be thy buckler and shield 5 Thou shalt not be afraid of the feare of night nor of the arrow that flieth by day 6 Nor of the pestilence that walketh in the darknes nor of the plague that destroyeth at noone day 7 A thousand shall fall at thy side and tenne thousand at thy right hand yet shall it not come neere thee 8 Onely with thine eyes shalt thou behold and see the reward of the wicked 9 Sith thou hast set the Lord the God of my retrait the most high to be thy dwelling place 10 There shall none euill come vnto thee neither shall any plague come neere thy tabernacle 11 For he will giue his Angels charge ouer thee to keep thee in all thy waies 12 They shall beare thee with both hands that thou hurt not thy foote against a stone 13 Thou shalt walke vpon the Lion and Aspe the young Lion and the Dragon shalt thou

tread vnder foote 14 Because he resteth on me I will deliuer him saith the Lord I will exalt him because he acknowledgeth my name 15 When he shall call vpon me I will heare him I will be with him in trouble I will deliuer him and glorifie him 16 With long life will I satisfie him and cause him to see my saluation ANALYS PSALM 91. The position insisted vpon and disputed throughout this Psalme is this That they who rest vpon the Lord shall be deliuered from all hurts and made partakers of all comfort The drift of the Prophet in handling this position is to perswade a confident dependance vpon the Lord as if hee should reason in this sort with vs If by resting vpon the Lord we shall be deliuered from all hurts and discomforts and made partakers of al comfort then ought we to rest vpon the Lord. But by resting vpon the Lord we shall be deliuered from all hurts and discomforts and made partakers of all comfort Therefore ought we to rest vpon the Lord. The Assumption is the position aboue remembred and the only subiect argued in this Psalme Of it there be as you see these two members The one That by resting on the Lord we shall be deliuered from all hurts The other That by resting on the Lord we shall be partakers of all comforts The first member which concernes our deliuerance from all hurts and discomforts is set down in the 1.4.9 10. verse Vers. 1. It is said that who so dwelleth in the couert of the most high that is hee who depends vpon the Lords fauour shall lodge vnder the shadow of the Almightie that is shall be secured against all perils and discomforts Here our depending is resembled to dwelling the Lords fauour to a couert our protection against hurts to our lodging vnder a shadow Vers. 4. It is affirmed that who so commeth vnder the Lords wings that is he who hath by a true faith recourse vnto the Lord shall be protected with the Lords wing that is shall be defended by the gracious and fauourable prouidence of the Lord. Vers. 9. and 10. In these verses our protection against hurts and discomforts in the case of our resting on the Lord is in plaine and expresse termes deliuered Let vs now see how this first member of the said position is handled The illustration thereof is from the beginning of the first verse to the end of the thirteenth and is performed by sundrie arguments 1. By a comparison ve●s 1. thus As he who lodgeth vnder a shadow or couert is relieued and protected against the parching heate of the Sunne So by resting vpon the gracious fauour of the most high we shall be secured against all perils and discomforts 2. By a testimonie of experience handled as a comparison of paritie thus I haue found that vpon my confident resting vpon the Lord I haue receiued from him comfort and deliuerance vers 2. Where he doth in an holy sort glorie that the Lord is his retrait and fortresse that is he who hath reached vnto him his hand of protection and deliuerance vpon his reposing on him as is noted in the end of the verse Therefore thou also shalt finde that vpon thy like confident resting vpon the Lord he will affoord thee the like comfort and deliuerance vers 1. To the former part of this reason there is yeelded from out the second verse this amplification As a fortresse or place of retrait protecteth him who retireth thereto So the Lord protected me when out of a trust in his mercie I retired vnto him 3. By an induction of the particular hurts and discomforts from which the Lord will deliuer such as depend on him The induction is this The Lord will deliuer thee from surprises in secret and open violences vers 3 from sudden terrors in the night and sudden perils in the day both spirituall and corporall vers 5 from each kinde of pestilence and plague vers 6. And therefore in case thou depend vpon him thou shalt be secured against all hurts and discomforts vers 1.4.9 and 10. 4. By a Similitude yeelded from out the 4. verse thus As an hen spreadeth her wings therewith protecteth her tender chicken in case they retire therto So the Lord relieueth and protecteth such as haue their recourse vnto him and rest on him vers 4. in the beginning where together with this sentence the said similitude is folded vp 5. By setting downe the ground on the Lords part of the deliuerance which he affoordeth vnto his children reposing vpon him This ground is the Lords promise of deliuerance and his fidelitie in keeping this promise vers 4. in the end where the Prophet noteth this later and by naming it doth implie and meane both it and the former He reasoneth thus The Lord hath made promise of deliuerance to such as rest on him and he is faithfull in the performance thereof Therefore in case thou rest on his promise of deliuerance he will not faile to protect and shield thee against all hurts and discomforts Either part of this reason is in the end of the fourth verse wrapt vp in these termes His fidelitie shall be thy buckler and shield Which sentence is so to be resolued and vnderstood as containing both the argument and conclusion deduced thereupon and likewise yeelding withall vnto vs a declaration of the said conclusion which is the question in hand from a similitude thus 6. As a shield or buckler in case wee vse it doth defend our bodies from hurt So the Lord who is faithfull in keeping promise in case thou rest vpon his promise will accordingly protect thee 7. By an argument of diuersitie wherein answere is made to this obiection Obi. If many thousands may on each side of thee perish by the plague and other meanes of destruction it is altogether improbable that thou shouldest escape in this common mortalitie But many 1000 may on each side of thee perish by the plague other means of destruction Therefore it is altogether improbable that thou shouldest in so common a mortalitie escape Ans. The answere to this obiection is to the proposition thereof thus Though thousands should perish by the rage of the pestilence and other meanes of destruction vers 7. in the beginning Yet shalt thou in case thou rest on the Lord be spared and as it were priuileged against all meanes of destruction vers 7. in the end This answere to the proposition of the said obiection the Prophet doth warrant and iustifie by noting vnto vs the end for which the faithfull man is thus spared and priuiledged in a common mortalitie The end is this vers 8. That he may in his owne particular experience and obseruation discerne and acknowledge the truth of this most comfortable doctrine namely that the Lord punisheth the wicked who renounce all dependance on him and spareth in common calamities such as rest confidently vpon him For thus the Prophet speaketh of the faithfull man

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

first particular of the said meanes concerning springs and riuers deriued from them is set downe vers 10.11.12 In which verses the said springs and riuers are described 1. By their efficient who is the Lord himselfe vers 10. 2. By the place of their current viz. the valleis vers 10. 3. By their vse and end viz. that they might yeeld the commoditie of drinke 1. To the beasts of the field vers 11. 2. To the birds of the ayre vers 12. Where the birds are noted vnto vs partly by their sitting neere vnto the springs and riuers for the purpose of drinking partly by their action of singing as it were in praise of the Lord for this their refreshment by drinking The second particular is of the supply yeelded by the Lord of raine water vers 13.14.15.16.17.18 This particular of the raine water is described 1. By the place from whence it is sent viz. the clowdes which are called the Lords high chambers vers 13. 2. By the places on which it falleth viz. the mountaines and other parts of the earth vers 13. 3. By the effect it worketh viz. the making of the earth to yeeld plentie of fruites vers 13. in the end where it is said that the earth is filled with the fruite of thy workes that is with the fruites growing and produced by thy workes which are the showers and dewes wrought and caused by the Lord to distill from the clowdes That the earth by vertue of this raine water yeeldeth plenty of fruites is shewed by particulating the kinds of fruits produced which are these viz. 1. Grasse for the vse of cattell vers 14. in the beginning 2. Sundrie herbes and plants for the vse of man vers 14. in the middest Where this vse which man receiueth is expounded to be the nourishment which the Lord causeth to come from out the earth that is from the herbes and plants produced by the earth Now this nourishment which the Lord causeth the herbes and plants of the earth to produce is noted in particularitie to be 1. Wine vers 15 where it is recommended by the effect of reioycing the heart 2. Oyle vers 15 where it is commended by the effect of making the face to shine 3. Bread vers 15 where it is commended by the effect of relieuing and fortifying the strength of the bodie 3. All goodly and high trees as Cedars and Firre trees for birds to breede and rest on vers 16. and 17. 4. Nourishment in the barrennest and roughest places for the creatures that liue in them viz. for goates and conies vers 18. These barren and rough places are called by the Prophet high mountaines Here wee must vnderstand that of the high mountaines which is vers 16. said of the high trees namely that they are satisfied with the raine which falleth from the clowdes and so are enabled to yeeld nourishment to the creatures liuing on them The third particular of the meanes vsed by the Lord for the conseruing and intertaining of liuing creatures is concerning the night and day The night and day are described vnto vs 1. By noting the instrumentall causes of the distinction of the one from the other viz. the Moone and the Sunne vers 19. where it is said that the Lord hath appointed the Moone for seasons that is to distinguish the season of the night from the day And that the Sunne knoweth his going downe that is keepeth a constant course of setting and rising wherby the day is distinguished from the night 2. By the vse and opportunitie they yeeld by this distinction of the one from the other vnto wilde beasts and vnto men The vse of the night for wilde beasts is the opportunitie of trauelling abroad for their pray vers 20.21 The vse of the day for them is to keepe retired and to rest vers 22. The vse yeelded to man from the day is the opportunitie of imploying himselfe abroad in the duties of his calling from morning to euening vers 23. The vse of the night for man though it be not distinctly expressed by the Prophet yet forasmuch as it is said that man is to labour from morning to euening we may by good collection conceiue this vse to be the refreshment and rest of man The fourth and last particular is of the sea verse 25. where there is a double vse thereof noted 1. The one to be a receptacle for fishes vers 25. 2. The other to be the subiect of Nauigation vers 26. The second argument whereby to proue that it is the Lord who doth conserue and intertaine liuing creatures is of this conclusion Arg. 2 At whose hands liuing creatures are by nature directed to attend their intertainment at all times of neede he it is by whom they are intertained and conserued in the state allotted vnto them But it is the Lord at whose hands liuing creatures are by nature directed to attend their intertainment at all times of neede vers 27. Therefore it is the Lord who doth conserue and intertaine them in the state allotted vnto them vers 28. The third Argument alleaged by the Prophet for a further demonstration of the position in hand is concluded thus Arg. 3. By whose power and vertue the perishing and reuiuing of liuing creatures in their kinde is disposed of by him they are intertained in the state of nature allotted vnto them But it is the Lord by whose power and vertue the perishing and reuiuing of liuing creatures in their kind is disposed of vers 29.30 Therefore it is the Lord by whom they are intertained in the state of nature allotted vnto them vers 28. Thus we see how the Prophet hath disputed this action of the Lords prouidence in conseruing and intertaining of liuing creatures in the condition of nature allotted vnto them And thus we see how hee hath hitherto prooued that the Lord in the creation of things and in the conseruation of liuing creatures hath disclosed vnto the world the glory of his power wisedome and goodnes whereupon must be inferred this conclusion That in due acknowledgement thereof we ought to honor magnifie him Here the Prophet stayeth not but for a further prouocation to the tendering of this duty vnto the Lord he vseth two other arguments the former whereof is concluded thus If we ought so to carrie our selues as that the Lord may take delight in his workes then ought wee with praise to acknowledge the glorie of his name in them But wee ought so to carrie our selues as that the Lord may take delight in his workes vers 31. in the end Therefore ought we with praise to acknowledge the glorie of his name in them vers 31. in the beginning The Assumption is perswaded by the Prophet thus The Lord is able by his power in a moment to confound whatsoeuer is offensiue and indelightfull vnto him though it were as vnmoueable as the earth and as strong and high as any mountaine vers 32. Therefore ought wee so to carrie our selues as that

If the students of true wisedome may in the Lords proceedings as in a mirrour behold his mercie and iustice then ought they to obserue them But they may in the Lords proceedings as in a mirrour behold his mercie and iustice vers 43. In this verse the Prophet mentioneth onely the Lords mercie and goodnes but by a forme of speech wee are to vnderstand also his iustice as may appeare by considering the instances aboue mentioned which are instances aswell of the Lords iustice as mercie Therefore they ought to obserue them vers 43. in the beginning PSALM 116. I Loue the Lord because hee hath heard my voyce and my prayers 2 For he hath inclined his eare vnto me when I did call vpon him in my daies 3 The snares of death compassed me and the distresses of the graue caught me I found anguish and sorrow 4 Then I called vpon the name of the Lord saying I beseech thee O Lord deliuer my soule 5 The Lord is mercifull and righteous our God is full of compassion 6 The Lord preserueth the simple I was in miserie and he saued me 7 Returne vnto thy rest O my soule For the Lord hath bin beneficiall vnto thee 8 Forasmuch as thou hast deliuered my soule from death mine eyes from teares and my feete from falling 9 I shall walke before the Lord in the land of the liuing 10 I beleeued and therefore did I speake When I was exceedingly troubled 11 I said in my haste All men are liars 12 What shall I render vnto the Lord All his benefits are vpon me 13 I will take the cup of deliuerance and set forth the name of the Lord. 14 I will pay my vowes vnto the Lord foorthwith in the presence of all his people 15 Precious in the sight of the Lord is the death of his beloued 16 Behold Lord for I am thy seruant I am thy seruant and the sonne of thine handmaid Thou hast broken my bonds 17 I will offer to thee a sacrifice of praise and will set forth the name of the Lord. 18 I will pay my vowes vnto the Lord foorthwith in the presence of all his people 19 In the courts of the Lords house in the middest of thee O Ierusalem Praise ye the Lord. ANALYS PSALM 116. The Prophet in this Psalme hath deliuered a profession of his thankfulnes vnto the Lord for his gracious mercie shewed in freeing him from the distresse and perill of death whereto hee was subiect being pursued by Saul This his thankfulnes he doth expresse by two seuerall duties the one of louing the Lord verse 1 the other of testifying this loue by a publike acknowledgement of the Lords mercie towards him in his deliuerance vers 13.14 The subiect then of this Psalme is this I loue the Lord and will testifie asmuch by my gratefull acknowledgement in publike of his mercie towards mee in my deliuerance from death vers 1.13.14 and repeated vers 17.18.19 The Psalmist doth expresse his profession of acknowledging the Lords mercie towards him vnder a varietie of phrase and seuerall formes of speech In the 13. verse he calleth it the taking of the cup of deliuerance For vnder the law those whom the Lord had deliuered from some extraordinarie distresse did vse in a solemne banket to take the cup and drink making a publike and thankfull acknowledgement of the deliuerance which they had receiued by the hand of the Lord. In the same 13. verse it is termed the extolling of the Lords name In the 14. verse it is called the paying or performing of vowes which performance was an apparant testimonie that the author of them being deliuered did out of a gratefull hart confesse the Lord to be his deliuerer In the 17. verse it is named the offering of the sacrifice of prayse So as these seuerall formes of speech are so to bee conceiued of as interpreting and importing one and the same action of acknowledging with a thankfull hart the Lords mercie Which the Psalmist professeth to perfome in publike For affirming that he will performe this dutie before all the people in the courts of the Lords house in the middest of Ierusalem what else can he meane but the performance of the said dutie in publke Let vs now see the ground and inducement of this gratefull and worthie profession made by the Prophet which is this When I called vpon the Lord in my distresse hee heard and deliuered me vers 1.2 Therefore I loue him and will testifie as much by my gratefull acknowledgement in publike of his mercie towards me in my deliuerance vers 1.13.14 Also vers 17.18.19 The whole Psalme consisteth of these two sentences in the Antecedent whereof the Prophet hath comprised these branches 1. His calling vpon the Lord in his distresse 2. The Lords hearing and deliuering of him The first branch is handled and verified by relating vnto vs 1. The greatnesse of his distresse vers 3. 2. The prayer hee presented vnto the Lord for deliuerance from the same vers 4. The greatnes of his distresse is verse 3. described by the causes thereof which are 1. His neerenes to death and the impossibilitie to auoide it by any helpe of man death and the graue hauing beset him on euery side vers 3. in the former part 2. The anguish and griefe which had seazed vpon his heart vers 3. in the end The prayer presented vnto the Lord by the Prophet in this extremitie is set out by noting vnto vs 1. The particular sued for and solicited 2. The cause inducing him to make this prayer viz. the confidence he had for obtaining the grant thereof The particular sued for is deliuerance from the distresse wherein he was vers 4. in the end The cause inducing him to make this sute being the confidence he had to obtaine the grant thereof is mentioned vers 10. in the beginning Where the Prophet auoucheth in expresse termes that his praier for deliuerance proceeded from his faith and the confidence he had to preuaile thereby I beleeued saith he and therefore I spake that is I beleeued that the Lord would in his mercie deliuer me from my present distresse and therefore I tendered vnto him this prayer for deliuerance This his faith and confidence he discouereth vnto vs by making knowne 1. The grounds thereof and the seuerall conclusion made vpon each of them 2. The combat he had against it through his contrarie distrust in the Lord. The grounds of the confidence he had to preuaile in his sute with the Lord are 1. A consideration of the Lords readie nature to relieue the distressed 2. A remembrance of the course of mercie held with him by the Lord heretofore for his deliuerance from trouble Vpon the first ground this conclusion was deduced by him The Lord is readie to helpe the distressed who trust in him vers 5. and vers 6. in the beginning This sentence the Prophet exemplifieth by giuing vs an instance in his owne person The instance is this The Lord hath

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