according to thy feare 12 Teach vs so to number our daies that thereby wee may haue an heart of wisedome 13 Returne O Lord how long and be pacified towards thy seruants 14 Fill vs with thy mercie euery morning so shall we reioyce and be glad all our daies 15 Comfort vs according to the daies that thou hast afflicted vs and according to the yeeres wherein we haue seene euill 16 Let thy worke appeare vpon thy seruants and thy glorie vpon their children 17 And let the beautie of the Lord our God be vpon vs and direct in vs the worke of our hands direct I say the worke of our hands ANALYS PSALM 90. In the front of this Psalme there is set an inscription to informe vs of these two circumstances 1. Of what kinde this Psalme is 2. Who is the author thereof The former circumstance doth aduertise vs that this Psalme is in the nature of an humble petition as may appeare by the 12. and 13. verses and so by the rest to the end of the Psalme The other doth notify that Moses was the author of the said petition And to the end we might hold it in extraordinary accompt and recommendation Moses the inditer thereof is set forth vnto vs vnder this worthie and honorable title That he was a man of God that is A man both imployed by God as a great Prophet and Commaunder amongst his people and likewise pleasing the Lord in the execution of his charge Touching the Psalme it selfe as it is thought to haue been then indited when the Lord had passed sentence of death against the Israelites in regard of the discontentment and murmur they fell into vpon the relation made concerning the land of Canaan by such as were imployed in the seruice of discouering it So it is probable that the occasion thereof grew in that Moses discerning the reall execution of the said sentence and the peoples anxietie and languishing thereupon did out of a commiseration of their present estate and withall that hee might furnish vnto them an addresse how to demeane themselues in an affliction of this qualitie deliuer and recommend vnto the people this forme of prayer The subiect and drift whereof what it is may appeare by drawing into consideration the 12.13.14 and 15. verses Vers. 12. Hauing in the precedent verses first remembred vnto the Lord his former gracious proceeding with his people and then deplored the miserie whereto they were subiect he doth in the 12. verse intreate at the hands of the Lord such grace and direction as whereby they may make a speciall and wise vse of the said miserie And this he calleth numbring of our daies and the hauing of an heart of wisedome Now this numbring of our daies is then performed and this wise hart attained vnto when wee seriously examine and calculate all parts of the miserie incident to our daies and so grow to repentance of heart and dependance on God So as this is one part of the sute made here by the Prophet namely That the Lord would teach the people to make a wise vse of their miserie Vers. 13. In this verse hee compriseth an apparant deprecation of the Lords displeasure as if hee should say Whereas O Lord thou hast in displeasure against our sinnes auerted thy louing countenance from vs I pray thee let it now returne againe and shine on vs change the nature of thy proceeding with vs by desisting from further afflicting vs and by supplying vnto vs a comfortable condition of life And this is the other part of the sute exhibited by the Prophet in this Psalme Vers. 14. He prayeth that the Lord would shew himself good and gracious to his people in some great measure which he calleth a filling of vs euerie morning with his goodnesse Now this great measure of goodnesse on the Lords part consisteth in remouing their present crosse and in supplying vnto them such an estate of life as is comfortable So as this 14. verse containeth also the second part of the said prayer and sute Vers. 15. He soliciteth at the hands of the Lord a present recomforting and reioying of his people Which is one and the same in sense with that which is sued for in the 13. and 14. verse For hee meaneth that comfort and ioy of estate which is to follow vpon the Lords retyring of his afflicting hand and yeelding vnto the people other testimonies of his goodnes So as this verse likewise comprehendeth the second part of the Prophets prayer By examining therefore and weighing the sense of the said verses it appeareth that the prayer comprised in this Psalme by the Prophet Moses is in summe this That the Lord would teach the people to make a wise vse of their miserie vers 12 and withall supply vnto them a comfortable condition of life vers 13.14.15 The whole sute is first solicited from the beginning of the Psalme to the end of the 12. verse and then the later branch thereof to the end of the Psalme The Prophets mediation with the Lord for graunt of the whole sute is grounded vpon two seuerall inducements the first whereof is taken from a comparison of parity accompanied with a testimonie of experience and concluded thus Thou hast heretofore from age to age successiuelie been gracious vnto our predecessors and vs vers 1. Where by this word Habitation the Prophet meaneth the gracious comfort and protection yeelded vnto them by the Lord. Therfore I pray thee O Lord be now likewise gracious vnto vs namely in teaching vs to make a wise vse of our miserie and withall in supplying vnto vs a comfortable condition of life vers 12.13.14.15 The antecedent part of this reason hath a double amplification the one from a Similitude the other from a comparison of the greater to the lesse The Similitude is folded and closed vp in that word habitation but being disclosed and laid foorth in his parts will be this As the house wherein man dwelleth doth yeeld vnto him a place of comfort and rest as also protection against outward iniurie and extremitie So thy fauor O Lord towards our predecessors and vs who haue had no place of habitatiō but haue liued in the quality of Pilgrims hath euer furnished both vnto them and vs special comfort and protection against trouble and distresse The Comparison from the greater to the lesse is in the second verse and discouereth vnto vs the verie originall and roote of the Lords fauourable proceeding with his people The Comparison is this Thou hast been gracious vnto vs thy people before the creation of the world vers 2. Where by a gradation from the lesse to the greater hee expresseth the creation of the world naming first the hils then the earth and lastly the whole world No marueile then if since the creation successiuely thou hast so kindly proceeded with vs vers 1. The second inducement whereby to draw the Lord vnto a commiseration of the people in whose fauour Moses is become an
and I shall be whiter than snow 10 Make me to heare ioy and gladnes that the bones which thou hast broken may reioyce 11 Hide thy face frō my sins rase out all mine iniquities 12 Create in me a cleane heart O God and renew a constant spirit within me 13 Cast me not away from thy face and take not thine holy spirit from me 14 Restore vnto me the ioy of thy saluation and support me with thy free spirit 15 I will teach thy waies vnto the wicked that sinners may be conuerted vnto thee 16 Deliuer me from blood O God the God of my saluation and my tongue shall sing ioyfully thy righteousnes 17 Thou shalt open my lips O Lord and my mouth shall shew foorth thy praise 18 For thou delightest not in sacrifice otherwise would I giue it thou delightest not in burnt offring 19 The sacrifices of God are a contrite spirit a contrite and broken heart O God thou despisest not 20 Be fauourable vnto Sion according to thy good will build the walles of Ierusalem 21 Then shalt thou take pleasure in the sacrifices of righteousnes the burnt offring and oblation then shall they offer calues vpon thine altar ANALYS PSALM 51. The inscription of this Psalme doth particularlie aduertise vs 1. Of the author thereof namely Dauid and of the person vnto whose charge it was committed to order the singing of the same vers 1. 2. Of the time when the said Psalme was indited occasion whereupon the said Psalme was indited The time of inditing the said Psalme was shortly after the Lord had addressed the Prophet Nathan vnto Dauid to reprooue and conuince him of his adultery with Bathshebah and of his murther in the person of Vriah The occasion of inditing it was the reproofe and conuiction performed by the said Prophet For Dauid being drawne thereby to a serious consideration of the sayd sinnes to the end he might leaue to the Church of God a testimony of his repentance and a direction both to Prince and subiect how to demeane themselues in the case of any their transgressions against the Lord thought meete to indite and divulge this most worthie Psalme Now in the said Psalme the Prophet Dauid tendereth vnto the Lord his humble sute 1. For himselfe From the beginning of the 3. verse to the end of the 19. 2. For the Church and common-wealth of Israel verse 20.21 The sute he maketh for himselfe is partly 1. For pardon of his sins vers 3.4.9.11.16 2. For restitution to his former estate Of inward grace and sanctification v. 12. Of outward fauors prerogatiues v. 13.14 These seuerall sutes he maketh for himselfe he tendreth first singly and soliciteth each of them in a peculiar sort then hee propoundeth them ioyntly and pleadeth in common for the grant of them all vers 15.16.17.18.19 The request he maketh for pardon of his sinnes is expressed in these different formes of speech 1. Be mercifull vnto me in blotting out mine iniquities as it were out of the booke of debt and account wherein thou hast recorded them vers 3. 2. Wash and clense me from my sin vers 4. to note that sinne is meerly pollution and filthines 3. Purge me from my sinne with hyssope vers 9. that is by the blood of the Messias the sprinkling wherof vpon vs for the purgation of our sinnes was represented by the ceremonial sprinkling of hyssope 4. Hide thy face from my sinne vers 11. 5. Deliuer mee from blood vers 16. that is from the guilt of my bloodie sinnes and from the particular punishment due vnto them Howsoeuer it hath pleased the Prophet to deliuer his sute for the remission of his iniquities in this varietie of phrase we must know that he doth in each of them comprehend this sense Be mercifull vnto me for the pardon of my sinnes vers 3.4.9.11.16 Let vs now see how hee pleadeth with the Lord for the graunt of this pardon To perswade the Lord hereto he vseth sundrie arguments The first whereof is this Arg. 1 Thou art O Lord of a nature gratious and abounding in compassion vers 3. in the middest Therefore accordingly thereto be mercifull vnto me for the pardon of my sinnes vers 3. in the beginning and end Hauing remembred vnto the Lord the exceeding goodnes and gratiousnesse of his nature with request that the Lord would answerably thereto proceede with him now least some exception might be taken against him for impenitencie and disacknowledgement of his offence the Prophet doth acquaint the Lord how hee demeaneth himselfe in this behalfe namely that he doth with griefe of heart humbly confesse and acknowledge his iniquities Which confession he maketh as hauing a speciall eye and regard to the Lords promise of mercie in the case of our returne vnto him by vnfained confession and humiliation Out of this argument hee pleadeth thus with the Lord for remission of his sinnes Arg. 2. Who with a sensible feeling and griefe for his sinnes doth humbly confesse and acknowledge them vnto him O Lord it may please thee to be mercifull in the pardon of his sins This is the Lords promise in effect But I with a sensible feeling and griefe for my sins do humbly confesse and acknowledge them vers 5.6 Therefore it may please thee to be mercifull vnto me in the pardon of them vers 3.4 The Assumption is by the Prophet amplified diuersly 1. By noting the end of this his confession which is that it may thereby appeare how iustly the Lord hath proceeded with Dauid both in reproouing him for his sinne by the Prophet Nathan and in punishing him by the death of his child vers 6. in the later part where it is said That thou maist be knowne to be iust in thy speaking that is in thy reproofe of me made by Nathan and pure when thou iudgest that is found vpright in thy proceeding with me when thou diddest punish me in the person of my childe 2. By setting downe the very roote and spring of the sinnes confessed by him namely the originall corruption of his nature whereof he confesseth himselfe guiltie euen then when he was formed and cherished in the wombe of his mother vers 7. 3. By declaring the forme and manner of committing the sinnes confessed which was wittingly and with knowledge vers 8. Where the Prophet to aggrauate his sinne acknowledgeth That the Lord not onely requireth at his hands an vpright cariage of life as things which he loueth and delighteth in which is expressed by saying that the Lord loueth truth in the inward affections that is hee loueth and requireth the integritie of the heart and a cariage answerable thereto But had also acquainted him with the knowledge of that which he loueth and requireth For the wisedome which the Lord taught him in the secret of his heart was the knowledge hereof namely that the Lord required at his hands a forbearance of all sinfull actions and particularly of murder and adulterie as also a performance of such
this prophane conceit that the Lord was not good to Israel which is the negatiue of the question 2. That many of the Lords children did actually hold the negatiue of the said question namely That God was not good to Israel vers 10. Concerning this point That himselfe was almost drawne to hold the negatiue of the said question we are to consider 1. How the Prophet expresseth his readie inclination thereto 2. The ground and inducement of his holding the said negatiue His ready inclination to apprehend that the Lord is not good to Israel hee expresseth by certaine borowed formes of speech carrying a comparison which being vnfolded and distinguished into his parts will be this Euen as he who treadeth on a slipperie place hardly staieth his steps from slipping So in this question of the Lords kindnes and regard to his children my heart had almost slipt into this impious apprehension That hee was not gratious and good vnto them vers 2. The ground and inducement of holding this negatiue That the Lord doth not in mercie regard his Israel is this particular discourse intertained by the flesh and concluded thus If the wicked alwaies enioy prosperitie and the godly endure affliction it may hereby appeare that the Lord is not good vnto his children howsoeuer they honour and serue him But the wicked alway enioy prosperitie and the godly endure affliction vers 3.4.5 As in each of these verses the prosperitie of the wicked is noted so in the 5 together with the prosperitie of the wicked there is set downe the affliction of the godly who are there said to be in trouble and to bee beaten whereas the wicked are free from this lot Therefore it may hereby appeare that the Lord is not good vnto his children howsoeuer they honour and serue him This conclusion is implied in the second verse For that conceit whereinto the Prophet had almost slipt which was that God was not good vnto Israel is the conclusion made and deduced by the flesh in this place The Assumption of this discourse namely the former branch thereof which concernes the prosperitie of the wicked is diuersly amplified 1. By noting the effect which the obseruation of the sayd prosperitie wrought in the Prophet The effect was the Prophets grieuing thereat vers 3. 2. By laying foorth the parts of the said prosperitie which are these 1. The perpetuall tenor of health in the wicked to their last gaspe vers 4. Where this part of prosperitie is represented vnto vs by a comparison included in this word knots or tyings The comparison is this As a web or thred drawn into length by the weauer without knot or breach so is their health carried vnto the end of their daies without any interruption by diseases 2. The vigor and strength of their bodie ioyned to their health vers 4. in the end 3. Their freedome from the discomforts and miseries whereto the godly are subiect ver 5. Hereby is implied their enioyance of all other parts of prosperitie viz. worldlie peace reputation amongst men honours and offices plentie of wealth and delicacies 3. By relating the effects which the said prosperitie hath wrought in the heart of the wicked by particulating whereof there is presented vnto vs a liuely description of the wicked 1. In generall by noting their excesse in pride and crueltie 2. In speciall by declaring the effects of their pride and crueltie Their excesse in pride and cruelty is recorded v. 6. and in the first part of the 7. In these verses their excesse in these two great sinnes is laid open vnto vs by seuerall comparisons First the greatnes of their pride is noted by comparing it to a chaine of gold or precious stones partly in the point of the exceeding lustre glittering the chaine hath and partly in regard of the large reach and compassing that the chaine is able to make Secondly the greatnes of their crueltie is noted by comparing it to a goodly garment that couers the whole bodie Thirdly the swelling of their heart with pride and crueltie is compared vers 7. to a face swollen and puft with fatnes By these comparisons the Prophet would make it appeare that the pride and crueltie of the wicked is in so great a measure as that a man can discerne nought else in them but pride and cruelty The description of the wicked in speciall from the effects of their pride and cruelty is this 1. In their thoughts and wishes they embrace and appropriate to themselues the whole world vers 7. in the end 2. They worke ruine vnto others vers 8. in the beginning 3. The subiect of their speech is how they may maliciously plot the oppression of others vers 8. in the middest 4. They speake bigly and pontifically as if they would terrifie all men with their thundring orations vers 8. in the end 5. They disgorge blasphemies against God and contumelies against men as if they would domineere ouer heauen and earth vers 9. Hitherto from the beginning of the 2. verse to the ende of the 9 the Prophet hath shewed that himselfe had almost slipt into this prophane conceit of the Lords disregard and neglect of his children being led thereto by the discourse intertained by the wisedome of the flesh He is now vers 10. to aduertise vs of that other effect which the discourse of the flesh hath wrought in many other the Lords children who also are drawen thereby to apprehend and hold That the Lord is not gracious to Israel but hath cast off all care and regard of such as sincerely worship him For in the 10. and 11. verse it is said to this effect The Lords people also are come to this point when they drink of the cup of affliction that is reached vnto them that they say The mightie God taketh no knowledge or care how it succeedeth with men The ground of this apprehension in the Lords children the Prophet setteth downe to be this discourse of the flesh which in effect is the same with the discourse aboue remembred If the Lord tooke notice and care how it succeeded with vs the wicked who hate him should not enioy prosperitie nor the godly who loue him lose their labour in seruing him But the wicked who hate him enioy prosperitie vers 12 and the godly who loue him lose their labour in seruing him vers 13. Therefore the Lord doth not take notice or care how it succeedeth with vs vers 11 where this conclusion is deliuered by way of an interrogation The latter part of the Assumption which concernes the supposed losse of labour in seruing the Lord is manifested thus Whom the Lord doth daily afflict they lose their labour in seruing him But the godly are daily afflicted by the Lord vers 14. This is touched likewise in the end of the 10. verse Therefore the godlie lose their labour in seruing him vers 13. The Prophet hauing from the beginning of the second verse to the 15 deliuered vnto vs
diseases the cure is performed by the Spirit of sanctification For it is the Spirit of the Lord that worketh vpon the vnderstanding to inlighten it with the knowledge of the Gospell and vpon the will to conforme it to some measure of obedience vnto the Gospell The second is verse 4. in the beginning where I take it hee meaneth a temporall deliuerance hauing in the former verse recorded his spirituall deliuerance from sin and the punishment thereof The third is vers 4. in the end Where hee noteth the continuance of the Lords extraordinarie care and fauour towards him being deliuered which is such as couereth him on euery side so as he can not miscarie The fourth and fifth are verse 5 which verse I doe with the French and M. Beza so interpret as I haue set downe The said fift member of the induction hath an illustration from a Comparison of Similitude thus As the bodie of an Eagle is intertained in vigor and strength whereby it liueth long So the Lord intertaineth Dauid in vigor and strength to the lengthning of his age The Prophet hauing handled the first branch of the said Assumption concerning the blessings bestowed on himselfe in particular doth now in like sort by an induction specifie the benefits bestowed on the Church in generall The induction is this The Lord relieueth and righteth the cause of the oppressed he hath deliuered vnto Moses the lawes and statutes wherein his people are to walke he hath honoured his people by his sundrie deliuerances of them he is merciful vnto them in the pardon of their transgressions Therfore the Lord hath blessed his whole Church in generall The first member of this induction is vers 6. The second and third are verse 7. This verse is so expounded by the French and Beza The fourth is vers 8.9.10 where the Prophet with variety of phrase doth set out the excellencie and greatnes of the Lords mercie in remitting the offences of his people That this is the maine scope of those 3. verses may appeare first by the termes and formes of speech vsed by the Prophet Secondly by comparing the 8. verse with that which is set downe Exod. 34.7 Numb 14.18 Nehem 9.17 Thirdly by the illustration which the Prophet in the verses following hath yeelded vnto this point of the excellencie and greatnes of the Lords mercie Let vs now see how the Prophet doth handle this last member of the said induction His purpose is as I haue said to make knowne vnto vs this sweete and comfortable position viz. That the Lords mercie in pardoning the sinnes of his people is exceeding great This point he cleereth First by three comparisons of equalitie thus 1. How great the distance of the highest heauen is from the earth so great is the Lords mercie in being reconciled vnto those who feare him that is vnto his people vers 11. 2. As farre as the East is from the West so far hath the Lord remooued from vs our offences vers 12. 3. With how great and tender compassion a father is carried towards his children with so great and tender mercie the Lord embraceth his vers 13. Secondly by noting vnto vs a motiue inducing the Lord to the shewing of this exceeding mercie which is an acknowledgement and consideration on the Lords part of the condition allotted vnto man by creation vers 14. A condition in regard of the matter whereof man was formed not onely base and contemptible but most brittle also and apt to dissolution By the consideration whereof the Lord is the rather moued to proceed with vs not according to our desert in prouoking him but according to that course which is most sutable to the glorie and excellencie of his gracious nature that thereby he might the more magnifie the riches of his mercie being shewed vpon so contemptible and brittle a worme as man is Thirdly by remembring vnto vs the eternitie of this mercie Which argument is concluded thus The Lords mercie to his people for the pardon of their sinnes hath been from all eternitie and doth endure for euer towards them vers 17. Therefore it is exceeding great vers 8.9.10 The Antecedent is amplified in this sort 1. By a Dissimilitude thus Man quickly passeth away vers 15. and 16. Of this sentence there is added an illustration from a double similitude the one of grasse the other of a flower of the field Man is resembled to either of them in this point of his speedie withering and vanishing But the Lords mercie to his people is eternall v. 17. 2. By a comparison from the greater wherein the obiect of the Lords mercie is noted that thereby we might see the reach thereof The comparison is this The Lords mercie is extended for euer to many generations of the posteritie of his people No marueile then if he extend it for euer to the persons of his people The first part of this comparison is verse 17. in the ende Where the Prophet saith that the Lords righteousnes is vpon their Childrens children meaning by righteousnesse the Lords fidelitie in keeping his couenant of mercie and consequently the mercy performable by this couenant which not determining in the persons of parents but being extended also presented to their posteritie it doth thereby discouer it selfe to be very great and excellent Now whereas it may be obiected that by this course of extending mercy to so many generations it will fall out to be extended to hypocrites and impious wretches the Prophet verse 18. doth cleare this point by a description of those to whom the said mercy is by the Lords couenant extendable The description of them is 1. From an effect on their part viz. their obseruing of the Lords couenant made with them which consisteth in dependance on God in obedience to his statutes 2. From their perseuerance in this care and endeuour to glorifie the Lord by their faith and obedience of life Which I take to be meant by this clause of retaining alwaies in memorie the Lords statutes to doe them Hitherto concerning the first part of the Psalme The second followeth wherein he inuiteth a concurrence with him in this dutie of praysing the Lord so as the subiect handled in this second part is this That all things whatsoeuer ought to concurre with Dauid in praising the Lord vers 20.21.22 The argument to perswade this concurrence is concluded thus If the Lord doth by his imperiall scepter and soueraigne power gouerne all things in heauen and earth then ought all things to concurre with Dauid in praising the Lord. But the Lord doth by his imperiall scepter and soueraigne power gouerne all things in heauen and earth vers 19. Where vnder these words He hath established his throne in heauen is meant the Lords setled and absolute authoritie of commanding and ruling in heauen Therefore ought all things to concurre with Dauid in praising the Lord. In liew of this generall conclusion there is set downe an induction of the particulars which
the Lord may take delight in his workes and not repent him that he hath made them vers 31. in the end The last argument vsed by the Prophet to inforce this dutie of magnifying the Lord is a comparison of equalitie wherein is offered to our consideration an example and profession on the part of the Prophet that himselfe during life will not faile to performe the said dutie His conclusion is this As for my selfe I professe that while I liue I will magnifie the Lord vers 33. Therefore let all other likewise magnifie and honour him vers 31. The Antecedent of this reason is enlarged thus If this my endeuour to magnifie the Lord will be a seruice pleasing and acceptable vnto him while I liue will I magnifie him But this my endeuour to magnifie the Lord will be a seruice pleasing and acceptable vnto him vers 34. in the beginning Therefore while I liue will I magnifie him vers 33. The Assumption is in this sort amplified 1. From the efficient of this acceptation concluded thus Whose endeuour to magnifie the Lord proceedeth from an heart reioycing in him his endeuour cannot be but a seruice pleasing and acceptable vnto the Lord. But the endeuour on my part to magnifie the Lord proceedeth from an heart reioycing in him vers 34. in the end Therefore this my endeuour cannot be but a pleasing and acceptable seruice vnto the Lord vers 34. in the beginning 2. From the consideration of the Lords proceeding with such as will not honour him thus The Lord will cut off from the earth such as refuse to honour and magnifie him vers 35. Therefore will he accept my endeuour to magnifie him as a pleasing seruice vers 34. in the beginning PSALM 107. PRaise the Lord because hee is good yea because his mercie endureth for euer 2 Let them report who haue been redeemed by the Lord and whom he hath deliuered from distresse 3 And whom he hath gathered from the regions of the East and the West of the North and the South 4 Who wandered in the desert and wildernesse finding no citie to dwell in 5 Both hungry and thirstie so as their soule fainted in them 6 When they cried vnto the Lord in their trouble he deliuered them from their distresse 7 And led them forth by the right way that they might come to a citie of habitation 8 Let them therefore magnifie before the Lord his louing kindnes and his wonderfull workes before the sons of men 9 For he satisfied the thirstie soule and filled the hungrie soule with goodnes 10 Such as dwell in darknesse and in the shadow of death bound in miserie and iron 11 Because they rebelled against the wordes of the mightie God and despised the counsell of the most high 12 Whereupon he humbled their hart with heauinesse they fell downe and there was no helper 13 When they cried vnto the Lord in their trouble he deliuered them from their distresse 14 He brought them out of darknes and out of the shadow of death and brake their bandes asunder 15 Let them therefore magnifie before the Lord his louing kindnes and his wonderfull workes before the sonnes of men 16 For he hath broken the gates of brasse and hath cut the bars of iron asunder 17 Fooles who by reason of their transgression and because of their iniquities are afflicted 18 Whos 's soule abhorreth all meate and they are brought to deaths doore 19 When they cried vnto the Lord in their trouble he deliuered them from their distresse 20 He sent his word and healed them and deliuered them from their graues 21 Let them therefore magnifie before the Lord his louing kindnesse and his wonderfull workes before the sonnes of men 22 And let them offer sacrifices of praise and declare his workes with reioycing 23 They who goe downe to the Sea in ships traffiquing vpon the great waters 24 They who see the workes of the Lord and his wonders in the deepe 25 How he commanding raiseth the stormie winde and lifteth vp the waues of the sea 26 How they mount vp to the heauens and descend to the deepe their soule melteth through trouble 27 They stumble and stagger to and fro like a drunken man all their cunning being gone 28 When they cried vnto the Lord in their trouble he deliuered them out of their distresse 29 He turned the storme into calme and the waues became still 30 And the waues being quieted hee brought them reioycing vnto the hauen where they would bee 31 Let them therefore magnifie before the Lord his louing kindnesse and his wonderfull workes before the sonnes of men 32 And let them exalt him in the congregation of the people and praise him in the assembly of the elders 33 He turneth the floods into a wildernesse and the springs of water into drinesse 34 A fruitfull land into barennesse for the wickednesse of them that dwell therein 35 He turneth the wildernesse into pooles of water and the drie land into springs of water 36 There he placeth the hungrie and they build a citie to dwell in 37 And sow the fields and plant vineyards which bring forth fruitfull increase 38 He blesseth them and they multiplie exceedingly and he diminisheth not their cattell 39 Afterward they are diminished and brought low by distresse euill and sorrow 40 He powreth contempt vpon Princes and causeth them to erre in desert places out of the way 41 He raiseth vp the poore out of miserie and maketh him families like a flock of sheepe 42 Let the vpright see it and reioyce and let all iniquitie stop her mouth 43 Who is wise let him obserue these things that they may vnderstand the louing kindnesses of the Lord. ANALYS PSALM 107. The subiect of this Psalme is this That the Lord is to be magnified first by all men in generall vers 1. Secondly by certaine sorts of men in particular From the beginning of the second verse to the end of the 42. verse That the Lord is to be magnified by all men in generall the Psalmist sheweth by this argument The Lord is good vers 1. in the middest Therefore all his people ought to magnifie him vers 1. in the beginning The Antecedent of this reason is amplified by a comparison from the greater thus The Lord is good yea that which is a matter of greater moment and excellencie this his goodnes doth neuer determine but endureth eternally vers 1. in the end Hauing declared that all men in generall ought to praise the Lord he proceedeth to shew that certaine sorts of men are tyed some of them by a proper obligation of an extraordinary mercy some by the regard of a common blessing to a speciall and praisefull acknowledgement of the Lords goodnes towards them Let vs see vpon what particular motiue these seuerall sorts of men are to ground this their action of magnifying the Lord. The first sort is of such as haue wandered out of their way in deserts fainting through hunger and thirst
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
touching this question whether God be good to Israel pag. 110. and 117. lin 15. The ground of this issue and conclusion That God is good to Israel shewed and debated pag. 117. lin 27. and pag. 118. The Prophets passionate longing to returne vnto the place of the Lords publike worship propounded pag. 123. lin 3. and debated pag. 124. The end why the Prophet desires to returne vnto the Lords Sanctuarie pag. 26. lin 36. That they are happie who haue libertie of accesse vnto the place of the Lords publike seruice pag. 125. A description vnder the person of the countrie Israelite of such as loue to present themselues at the place of the Lords publike worship pag. 127. To be partaker of the Lords publike worship though but for a day and in the qualitie of a doore-keeper esteemed by the Prophet the greatest happines handled pag. 129. and 130. A deploration and picture of mans miserie set foorth pag. 135. lin 12. That they who rest vpon the Lord shall be deliuered from all hurts and discomforts disputed pag. 143. and 144. lin 28. That the Angels are vsed by the Lord as instruments of our preseruation from perils and hurts pag. 148. lin 7. and pag. 36. lin 10. That the faithfull depender vpon the Lord shall be spared in a common mortalitie pag. 147. That by resting on the Lord wee shall be made partakers of all comforts and blessings handled pag. 149. lin 13. also pag. 31 in the end and pag. 32. The oppression and persecution executed vpon the Lords people by the proude tyrants of the world set foorth and argued pag. 154. and 155. The Prophets apologie for the Lords glorie against this blasphemous position of the wicked who hold that the Lord neither knoweth nor regardeth their proceedings against the godlie handled at large pag. 55.156.157 That the godly man though afflicted by the hand of the wicked is notwithstanding blessed disputed pag. 158. That the Lords loue is constant and vnchangeable to the godlie man debated pag. 158. lin 30. and pag. 57. lin vlt. That the cariage of all proceedings shall in the Lords good time be so vprightly ordered as that the godly man shall receiue thereby what is right and due vnto him by the Lords couenant argued pag. 159. The difference betwixt the proceedings held by the Lord and such as are held by tyrannous and vniust Magistrates pag. 161. That the Prophet ought with his whole heart to magnifie the name of the Lord disputed pag. 163. That the Lords mercie in pardoning the sinnes of his people is exceeding great propounded pag. 165. and cleered pag. 166. and 167. That the Lords mercie to his people for pardon of their sinnes hath been from all eternitie and doth endure for euer argued pag. 166. lin 28. That all things whatsoeuer ought to concurre with the Prophet in praising the Lord. pag. 164. That the Prophets continuing in trouble will discourage the godlie and occasion the wicked to triumph pag. 31. and 67. lin 3. and pag. 114. lin 22. That such as call vpon the Lord are protected by him pag. 36. lin 9. also pag. 90. lin 20. and pag. 150. lin 16. That out of a reuerent and due acknowledgement of the Lords glorie we ought to magnifie him disputed pag. 171. lin 14. That the Lord hath in the creation of things set forth and published to the view of the world the glorie of his power wisedom and goodnes argued pag. 172. lin 30. That the Lord by his prouidence doth conserue and intertaine all liuing creatures in the state of nature allotted vnto them disputed pag. 176. lin 6.
that 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
present I doe craue the same fauour 2. By imparting with vs the ends for which he maketh the said request The ends are these 1. That he might be at rest and not compelled to any longer peregrination and wandring verse 4. in the middest Where by dwelling in the Lords house he acquaints vs with this his desire of being at rest and freed from further wandring 2. That hee might imploy himselfe in the exercises of the Lords worship vers 4. in the latter part Where vnder the termes of beholding the Lords beautie and visiting his temple he letteth vs vnderstand the desire he hath to performe vnto God in his Tabernacle the seuerall duties of his worshippe there The beautie of the Lord that is his power wisedome mercie and iustie we behold in the word of the Lord read and expounded in the Sanctuarie as also in the sacrifices of the Law and Sacraments of the Gospell His present separation and banishment from the Lords house which together with the said request the Prophet acknowledgeth as it was then apparant to all Israel so is it implied and signified vnder these words The same do I require vers 4. Now the fauour required by him is his returne vnto the Lords house But this he would not haue required at the Lord hands had hee not at that time stood depriued thereof The Prophet hauing thus spoken to the Assumption of the said exception he now taketh in hand to answere the Proposition thereof which he accordingly performeth vers 5.6 His answer is founded vpon a deniall of the said Proposition Which deniall though it be not deliuered in expresse and distinct termes yet out of that which is set downe we are to conceiue it to be to this effect Howsoeuer notwithstanding my said request I remaine confined from the Lords house yet doth it not thereupon follow that I rest vpon the Lord in vaine This his deniall of the said Proposition he doth iustifie in this sort Notwithstanding my inforced discontinuance from the Sanctuarie I haue been euer protected by the Lord I do participate in the Lords solemne worship though not personally yet by faith and affection of heart And I shall actually hereafter and in person communicate in the same Therefore howsoeuer I remaine in bodie debarred from the Sanctuarie yet I rest not in vaine vpon the Lord. The former part of this the Prophets answere for conuincing the said Proposition consisteth of three seuerall branches Whereof 1. The first concerning the Lords daily protection of the Prophet is set downe vers 5. Where by auouching that the Lord in the time of trouble hideth him and setteth him vpon a rocke he sheweth that notwithstanding his absence from the Sanctuarie hee is euer protected by the Lord the Lord being vnto him as it were a place of sure retrait and a rock of defence 2. The second touching his present participation in the Lords solemne worship by faith and affection of hart is in the former part of the sixt verse where by glorying That now his head is lifted vp aboue his enemies he plainly testifieth that hee is though not personally yet by reach of his faith and affection of heart present in the Lords house howsoeuer his enemies enuiron and oppresse him 3. The third concerning the certaintie of his future and personall communication in the Lords worship performed in the Sanctuarie is in the latter part of the sixt verse where by glorying in like sort That he will offer in his Tabernacle sacrifices of ioy that he will sing and praise the Lord he doth tell vs that he shall hereafter notwithstanding the malice of his enemies be in person actually partaker of the Lords solemne worship in his Tabernacle Hitherto hath the Prophet insisted vpon the profession of his secure reposing vpon the Lord to the end he might perswade and induce him to yeeld vnto his humble sute for deliuerance from his enemies He doth now further prosecute the same his sute by other perswasiue arguments of which one is set downe vers 8. thus Arg. 2. Who call vpon thee for helpe against their enemies out of an obedience to thy commandement in that behalfe it may please thee to giue a gratious eare vnto such for their deliuerance But I call vpon thee for helpe against mine enemies out of an obedience to thy commandement in that behalfe vers 8. In the former part of this verse the Lords commandement for seeking his face that is for calling vpon him in the time of trouble is distinctly and particularly expressed And to proue that the Lord commandeth the seeking of his face the Prophet produceth the testimonie of his heart My heart saith he telleth me thus much from God That wee should seeke his face In the latter part of this verse the Prophets obedience vnto this commandement is recorded where hee saith O Lord I seeke thy face Therefore it may please thee O Lord to giue vnto me a gratious eare for my deliuerance vers 7. In the ninth verse he doth presse the grant of his said sute thus Arg. 3. Thou hast heretofore bin mine aide and deliuerance from mine enemies vers 9. in the middest Therefore now likewise O Lord deliuer me from them vers 9. Where this conclusion is expressed foure times in a seuerall different phrase In the tenth verse hee perswades the Lord to a fauourable consideration of his petition by propounding vnto him the present state and condition wherein he was His perswasion is in this forme Arg. 4. If I rest altogether helplesse on the part of man I pray thee let me finde helpe and protection at thy hands against mine enemies But I rest altogether helplesse on the part of man vers 10 where hee saith That his father and mother forsake him that is he is vtterly destitute of all helpe for his deliuerance on the part of man Wherefore I pray thee O Lord let me finde help and protection at thy hands against mine enemies vers 10. in the end Where as Tremellius translates it the Prophet saith Let the Lord receiue me or gather me vp Which words doe containe the Prophets sute vnto the Lord for protection against his aduersaries In the 11. verse he pleades for his deliuerance by presenting vnto the Lords remembrance what discouragement will grow vnto the godly by his remaining in trouble and how occasion will thereupon be offered vnto the wicked to triumph and blaspheme the Lord as if he were not faithfull in his promises For this I take to be the meaning of these words in the end of the said verse Because of such as obserue me as Tremellius translates it The Prophet did discerne that the Lords proceeding with him was obserued both by the godly and by the wicked the godly obseruing to their discouragement the continuance of an heauie affliction vpon him the wicked obseruing it with ioy and triumph And therefore he pleades with the Lord for deliuerance by an argument taken from the issue which his
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
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
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
said 9. verse Deliuer me from all my transgressions doth aptly receiue the exposition sense I haue set downe so may it not vnfitly and with good warrant be expounded of the remoue of the present crosse which the Prophet endured as a punishment due to his transgressions Which interpretation being allowed of the said clause must then serue as a conclusion to the first argument and to all other the motiues presented vnto the Lord by the Prophet for deliuerance from the present trouble wherein he was The second argument whereby hee mediateth with the Lord the remoue of his present affliction doth remember vnto the Lord the euent and inconuenience that will ensue vpon the said affliction in case it be continued Arg. 2. If the affliction that is presently vpon me will expose me and my profession of thy name as a scorne vnto the wicked I pray thee O Lord remooue it from me But the affliction that is presently vpon me wil expose me and my profession of thy name as a scorne vnto the wicked vers 9. in the end Where it is said Make me not a reproch vnto the foolish that is withdraw this affliction from me least the continuance thereof occasion the foolish and wicked to traduce and reproch my profession of thy name So as in this later clause of the ninth verse there is folded vp and included aswell the Prophets sute as the argument to perswade it Therefore I pray thee O Lord remoue the said affliction from me The Prophet hauing presented vnto the Lord who is iealous of his owne honour and euer ready to giue proofe how highly hee doth valew it the remembrance of the imputation and scandall that may be throwne vpon the profession of his name in case of the continuance of the said affliction he doth in the 10. verse adde hereto a speciall inducement grounded vpon the Lords gracious nature and promise to help those who with patience submit themselues to his good pleasure The inducement is of this sort Arg. 3. I doe now in all patience and reuerence humble my selfe before thee submitting my selfe wholy to thy good pleasure vers 10. in the former part It may please thee therefore O Lord to haue mercie on me and to deliuer me from my present trouble vers 11.13.14 The former sentence of this reason which concernes the Prophets submittance of himselfe in al humilitie and patience vnto the Lords good pleasure is amplifyed by drawing into consideration the principall efficient and author of the affliction laid vpon the Prophet thus I do acknowledge that it is thou O Lord who hast laid this present affliction vpon me vers 10. in the end Therefore doe I in all patience and reuerence humble my selfe before thee and submit my selfe wholy to thy good pleasure vers 10. in the beginning The Prophet giuing the Lord no rest till hee find rest from his trouble doth by a fourth argument solicite his preuailing with the Lord in his sute thus Arg. 4. I quaile and faint vnder the burden of this my affliction it being farre surpassing my strength ver 11 in the end It may please thee therefore O Lord to remoue it from me vers 11. in the beginning Where the Prophet maketh his request in these words Remoue from me thy wound that is the affliction laid vpon me which is to my person and state as a wound vnto my bodie The ground of this fourth reason is a consideration of the Lords most wise and gracious proceeding who doth proportion out afflictions to the measure of strength in his children and will not suffer the rod of the vngodlie to rest on his Saints least they also should reach out their hand to iniquitie To the Antecedent of this fourth reason the Prophet hath yeelded this illustration If no man be of sufficient strength to endure thy afflicting hand then must I needes faint vnder it But no man is of sufficient strength to endure thy afflicting hand vers 12. Where the Prophet sheweth that man is no more able to beare the burden of affliction than a moth is able to endure a bruse offered vnto it by ones hand But assoone as the Lord afflicteth him for his sinne hee melteth and dissolueth as being of no strength to beare it Therefore must I needes faint vnder it vers 11. in the end The Assumption is amplified by three seuerall arguments namely 1. By noting the efficient cause mouing the Lord to inflict punishments which is the iniquitie of man vers 12. in the first part thereof 2. By a comparison wherein man and whatsoeuer is of strength and excellencie in man is compared in weaknes to a moth thus As a moth is so exceedingly brittle as that with a touch of the finger it is presently dissolued So man and whatsoeuer is of strength and excellency in man is so weake that it cannot endure the touch of the Lords afflicting finger without being reduced to nought vers 12. in the middest 3. By imparting with vs the nature and condition of man he being in his nature condition nought else but a meere vanitie Out of which consideration he thus concludeth Nothing meerely vanity is of sufficient strength to endure the afflicting hand of God Euery man is meerely vanitie vers 12. in the end Therefore no man is of sufficient strength to endure the afflicting hand of God vers 12. in the former part of the verse The Prophet hauing thus dilated vpon the fourth argument he returnes to solicite his maine sute remembring vnto the Lord the qualitie and condition of his life as a reason whereby to draw the Lord to a mercifull regard of his said sute His conclusion is this Arg. 5. If my abode in this life be very short I pray thee whilest opportunitie is offered of shewing mercie vnto me shew it in deliuering me from my present trouble But my abode in this life is very short vers 13. in the end Therefore whilest opportunitie is offered of shewing mercie vnto me shew it in deliuering me from my present trouble vers 13. in the beginning The Assumption is not expressed in these very termes but in steed of the said Assumption the illustration thereof is set downe thus I am a pilgrim and a seiourner here vpon earth as my predecessors were vers 13. in the end Therefore am I of a short abode here vpon earth and in this life The conclusion of the 5. argument being in the beginning of the 13. verse is there amplified by acquainting vs with the manner and forme of offering vnto the Lord this petition for deliuerance from the said affliction The manner and forme here vsed is The petitioners extraordinarie vehemencie and earnestnes in pressing the Lord to a grant of the petition offered This extraordinary vehemencie in the petitioner is expressed in this sort 1. By iterations of calling vpon the Lord to heare him For he doth thrice call on the Lord to heare him vers 13. in the beginning and middest 2.
against thy brother and slanderest thy mothers sonne 21 Thou diddest these things and because I held my tongue thou thoughtest that I was like thee But I will reprooue thee and set them in order before thine eyes 22 Consider now this ye that forget God least I teare you in peeces and there be none to deliuer you 23 He that offereth praise doth glorifie me and who composeth his way him will I cause to enioy the saluation of God ANALYS PSALM 50. The Prophet in this Psalme representeth vnto vs the Lord our God in the quality of a Iudge sitting in his throne of Maiestie assisted with a most solemne assembly and presence of all creatures in heauen and earth before whom as witnesses of his vpright and equall proceeding hee disputeth and determineth a cause in controuersie betwixt himselfe and his people of Israel The controuersie is this What that is wherein the true worship of the Lord consisteth whether it be the ceremoniall action of sacrificing or the spirituall conformitie of the heart to the Lords will That we may the better conceiue what is deliuered in this Psalme wee are to consider that there bee two parts thereof The one a preface from the beginning of the first verse to the end of the seuenth The other the Lords contestation with his people about the said controuersie from the beginning of the 8. verse to the end of the 23. Touching the preface the scope thereof is to shew that there is iust cause why the Israelites ought with al attention and reuerence to heare the Lord while he debateth this question of his worship with them To induce them to this duty of all carefull and respectiue hearing there are exhibited in the said preface two arguments 1. The first is a description made by the Prophet of the Maiestie wherewith the Lords comming into his most royall Court to define of the said controuersie is accompanied vers 1.2.3.4.5.6 2. The second is a motiue propounded ver 7. by the Lord himselfe taken from the consideration of the singular mercie shewed by him vnto the Israelites The Maiesty of the Lords comming into his iudiciall Court for the purpose mentioned is by the Prophet set forth vnto vs by sundrie particulars namely 1. By a summarie report of his nature vers 1. Where he who commeth as Iudge in this cause is said to be The mightie God the God Iehoua and therefore of infinite Maiestie 2. By his action of summoning the solemne assemblie that is to be present at this iudgement ver 1. Where by these words The Lord hath spoken and called the earth the Prophet implieth that the Lord himself doth as it were in person solemnely summon the said assemblie 3. By noting the greatnes of this assembly vers 1. and 4. Where it appeareth that all creatures on earth and in heauen also are summoned to furnish this solemne presence that they might be witnesses of the Lords proceeding with his people 4. By the magnificencie of the place where the Lord is to sit as Iudge and to shine in his glorie This place is Sion vers 2. Where it is said That out of Sion God shineth that is Sion is the place out of which hee speaketh and where he sheweth himselfe for the sentencing of the cause in question That Sion is a place of magnificencie it appeareth by this in that it is called a place of most perfit beautie that is a place which had the word and ordinances of the Lord in which the beautie of his holinesse power wisedome mercie and iustice was discerned and beheld 5. By the end of his comming as Iudge in this cause vers 3. and 4. In the third verse it is said The Lord will come and not be silent that is will reproue his people and deliuer vnto them as it is said ver 4. what is law in the cause controuersed 6. By the glorie of his power vers 3. Where by these words there shall be a deuouring fire before him and a mightie tempest is expressed the mightie power of the Lord whereby he is able to reuenge himselfe vpon the contempt of his Maiestie and to frustrate all opposition against him 7. By imparting with vs the formall course which the Lord holdeth in citing the parties namely the Israelites with whom he is to deale in this controuersie The course he taketh for citing the said parties doth consist 1. In the summons made by himselfe of the apparitors whom he is to imploy in this proper seruice of citing the said parties The apparitors imployed in this seruice are the creatures in heauen and earth vers 4. 2. In the charge and commission giuen by the Lord to the said apparitors for the seruice they are to performe vers 5. Where their commission and charge is noted to bee this namely to cite and draw together his people to an appearance before him And least the said apparitors should faile in the performance of their charge by mistaking and citing one people for another the Lord doth describe vnto them vers 5. the people that are to be cited The description is this 1. They are such whom the Lord hath honoured with the title of his welbeloued vers 5. 2. They are such as made a couenant with the Lord and confirmed it by interposing and offering of sacrifice vers 5. Now these actions of making and confirming the said couenant are vers 6. declared and distinguished by noting the time whē they were performed which was foorthwith vpon the publication of the law When the heauens did yeeld vnto the Lord this testimonie that hee was a righteous God and the soueraigne Iudge of the world vers 6. Thus you see the Description made by the Prophet of the Maiestie of the Lords comming to sit in iudgement vpon the cause in controuersie betwixt him and his people And this is the first argument whereby to raise vp in the Israelites all attentiue and reuerent hearing of the Lord. The second argument for this end and purpose is a motiue propounded by the Lord himselfe and concluded thus I who speake vnto thee O Israel am be who hath couenanted with thee to bee a God of infinite mercie and fauour vnto thee vers 7. in the end Where it is said I am God euen thy God Which words doe import that the Lord hath couenanted with his people to bestow vpon them the blessings of this and the future life Therefore thou oughtest in dutie to heare me with all attention and reuerence while I contest with thee and decide the cause in question betwixt vs ver 7. in the beginning Hitherto of the preface of this Psalme There followeth now to be considered The Lords contestation with the Israelites about this questiō of his worship Of the Lords contestation in this behalfe there be two parts The one a refutation of their colourable pretences and allegations From the beginning of the 8. verse to the end of the 13 and then from the beginning of the 16.
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
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
his sute is this that whereas the heinousnes of his transgressions had iustly occasioned the Lord in iustice to withdraw his fauour from the people vnder Dauids gouernement The Lord would be pleased notwithstanding his sinnes to aduance the publike good of the Church and common wealth of Israel vers 20. in the beginning and end Whether this publike good desired by the Prophet vnder these formes of speech be fauourable vnto Sion build the walles of Ierusalem be the raysing vp and furnishing of a setled place for the Lords worship or a gracious protection of the Church and common wealth or a supplying of either of them with carefull officers is not agreed vpon It shal be sufficient to know that the Prophet is in generall a suter that the state of the Church and common wealth may prosper and flourish through a supply made by the Lord of all needfull blessings To induce the Lord hereto the Prophet alleageth two arguments The first is this Thou art of a nature gratious and abounding in mercie towards thy people vers 20. in the middest and in these words According to thy good will that is Forasmuch as thou art in nature most gratiouslie and fauourably disposed therefore be gratious vnto Sion Wherefore O Lord aduance the publike good of thy people both in the Church and common-wealth v. 20. in the beginning and end Where by Sion wee may vnderstand the Church and by Ierusalem the Common-wealth The second argument whereby to perswade the Lord in this behalfe is drawne from the consideration of the effect which will ensue vpon the Lords gracious proceeding with the Church and common wealth And it is indeede a profession and vow on King Dauids part to take order that the people vnder his gouernement shall present vnto the Lord such worship and seruice as shall be pleasing and acceptable in his sight His mediation with the Lord by force of this argument is concluded thus If vpon thy aduancing of the publike good of the Church and common-wealth the honour and worship of thy name shall withall be promoted then it may please thee O Lord to aduance the publike good of the Church and common-wealth But vpon thy aduancing of the publike good of the Church and common-wealth the honour and worship of thy name shall withall be promoted vers 21. Where the said honour and worship is called by the name of righteous sacrifices burnt offrings oblation offring of calues Now when this honour and worship is such as the Lord is pleased and delighted therewith it is apparant that then the seruice and worship of his name is greatlie aduanced So as where the Prophet saith that the Lord shall then take pleasure in sacrifices accompanied with the vprightnes and integritie of the heart his purpose thereby is to notifie vnto vs that then the Lords worship and seruice shall be much promoted Therefore it may please thee O Lord to aduance the publike good of the Church common wealth v. 20. PSALM 73. 1 A Psalme of Asaph Yet God is good to Israel euen to the pure in heart 2 As for me my feete were almost gone my steps had well neere slipt 3 For I fretted at the foolish when I saw the prosperitie of the wicked 4 For there are no knots euen vnto their death but they are lustie and strong 5 They are not in trouble as other men neither are they beaten with other men 6 Therefore pride doth compasse them as a chaine and crueltie couereth them as a garment 7 Their eyes stand out for fatnes The thoughts of their hart doe passe throughout 8 They are pernicious and speake maliciously of oppressing they speake as from on high 9 They set their mouth against heauen and their tongue walketh through the earth 10 Therefore his people come to this point when waters of a full cup are wrung out vnto them 11 That they say How doth the mightie God know this or is there knowledge in the most high 12 Behold these wicked men how being at their ease in this world they encrease in riches 13 Certainly in vaine haue I clensed my heart and washed my hands in innocencie 14 Sith I am daily punished and chastned euery morning 15 But if I say I will thus speake thereof behold I shall be found disloyall to the generation of thy children 16 If I endeuoured to know this it seemed vnto me a verie hard thing 17 Vntill I entred into the Sanctuarie of the mightie God and there vnderstood their end 18 Surely thou hast set them in slipperie places thou doest cast them downe into desolation 19 How suddenly are they destroyed perished and consumed fearfully 20 They are as a dreame when one awaketh O Lord when thou awakest thou contemnest their image 21 When my heart was vexed and I tormented my selfe in my reines 22 Then was I foolish when I was ignorant I was as a beast before thee 23 Therefore will I be alway with thee Thou hast held me by my right hand 24 Thou wilt guide me by thy counsell and after receiue me into glorie 25 Whom haue I in heauen but thee and I delight in none on earth besides thee 26 When my flesh and my heart faile God is the strength of mine heart and my portion for euer 27 For behold they that withdraw themselues from thee shall perish thou cuttest off all those that goe a whoring from thee 28 As for me to draw neere vnto God it is my happines I doe put my trust in the Lord that I may declare all thy workes ANALYS PSALM 73. The Prophet doth recount vnto vs in this Psalme the issue of a conflict and dispute he had betwixt the Spirit and the flesh The question disputed was this Whether God were good to Israel that is as it is vers 1. expounded to such as out of a sanctified heart desire to honour him The issue of the said conflict and dispute is a double conclusion inferred by the Spirit The one that God is good to Israel vers 1. The other a profession of perpetuall dependance on God in regard thereof vers 23. where it is said Therefore will I be alway with thee that is I will in regard of thy gratious proceeding with thy children euer rest vpon thee Touching the former conclusion The Prophet doth grace the very front of this Psalme therewith And afterward he setteth downe the reason and ground thereof But before hee impart with vs the ground of this first issue and conclusion he reporteth vnto vs 1. The discourse of the flesh from the beginning of the 2. verse vnto the 15. 2. The course held by him whereby he was resolued touching the point in question vers 15.16.17 In the discourse made by the flesh hee deliuereth vnto vs these two effects thereof 1. That himselfe was almost drawne to hold the negatiue of the question aboue mentioned For shewing vers 2. that his feete had almost slipt he meaneth that his heart had almost slipt into
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
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
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 veâ—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
soule had quickly dwelt in the place of silence 18 When I said My foote slideth thy mercie O Lord staied me 19 When I had a multitude of thoughts within me thy comforts reioyced my soule 20 Hath the throne of iniquitie fellowship with thee which forgeth wrong against law 21 They gather together against the soule of the righteous and condemne the innocent blood 22 But the Lord is my refuge and my God is the rocke of my confidence 23 He turneth vpon them their iniquitie and destroyeth them by their owne malice the Lord our God destroyeth them ANALYS PSALM 94. The Prophet discerning the godly exceedingly oppressed by the malicious proceedings of the wicked who in the state where hee liued managed the places of greatest power and authoritie And being carried with an affectionate desire to relieue and comfort them in this case of their distresse hath hereupon indited this worthy Psalme Wherein 1. He presenteth on the behalfe of the godly an humble motion vnto the Lord against these wicked and proud tyrants vers 1.2 2. He doth impart with the godly for their comfort that notwithstanding the proceedings of the wicked against them they rest in a condition of blessednesse vers 12.13.14 and so to the end The Prophets humble motion is set downe vers 1. and 2. In the second verse that which is sued for doth direct vs to the true interpretation of the motion made in the first He prayeth the Lord in the second to aduance himselfe into his throne of Iustice and to proceede with those proud tyrants who oppressed his people according to their deserts This iustice he sueth for in the first verse also vnder these termes O Lord shew thy selfe clearely or cause thy brightnes to shine The Lord sheweth himselfe clearely and causeth his brightnes to shine when the glory of his iustice is made manifest in the execution of punishment vpon the wicked We see then that the motion tendered by the Prophet vnto the Lord against the wicked is this That the Lord would be pleased to execute iustice against these proud tyrants who oppressed his people vers 1. and 2. This motion of the Prophet against the wicked is 1. Solicited by propounding some inducements for the grant thereof From vers 1. to the end of the 7. 2. Accompanied with a defence of the Lords glorie against the blasphemie of the said tyrants vers 8. and so to the end of the 11. The solicitation of the said motion is performed by presenting vnto the Lords consideration and remembrance 1. The office which he challengeth as proper vnto himselfe of executing vengeance vpon the wicked ver 1. and 2. 2. The circumstance and length of time wherein the wicked haue tyrannized ouer the godly vers 3. Vpon the former ground and inducement he pleadeth with the Lord thus If it be thou onely O Lord who art by office the auenger of all iniquitie and the Iudge of the earth it may please thee according to this thy office to execute iustice vpon these wretched tyrants who oppresse and vexe thy people But it is thou onely O Lord who art by office the auenger of all iniquitie and the iudge of the earth v. 1.2 It may please thee therefore according to this thy office to execute iustice vpon these wretched tyrants who oppresse and vexe thy people vers 1. and 2. Vpon the other ground and inducement which is taken from the circumstance or length of time hee vseth this perswasion with the Lord These proud wretches haue now a long space tyrannized ouer thy people vers 3. Where this their tyrannizing is expressed by a word importing their reioycing and triumphing in the oppression of others so as the Prophet brandeth them with a note of extraordinarie tyrannie Wherefore O Lord giue an end to this their tyrannie by executing iustice and reuenge vpon them vers 1. and 2. The antecedent of this reason is confirmed by particulating the seuerall sorts of tyrannie practized against the Lords people thus If they haue now a long space persecuted thy people both in word and fact they haue a long time tyrannized ouer them But they haue now a long space persecuted thy people both in word and fact vers 4.5.6 Therefore haue they now a long time tyrannized ouer them vers 3. Touching the Assumption first the seuerall parts thereof are handled and then the whole is illustrated The former part which concernes the persecution performed by words is declared by these two particular instances They deliuer out threats of violence and oppression against thy people and they speake also contemptibly of them extolling themselues farre aboue them ver 4. Therefore it followeth that they persecute thy people in word and speech The other part which concernes the persecution performed in fact against the Lords people is cleared likewise by certaine instances in the setting downe whereof the Prophet proceedes by a logicall gradation from the lesse to the greater thereby to amplifie the greatnes of the persecution and tyrannie executed vpon the persons of the godly The instances whereupon the said persecution by way of fact is concluded are these They vexe and oppresse thy people by sundrie vniust courses vers 5 they murder also the widow the stranger and the orphane vers 6. Here you see the said gradation To vexe the godly by vniust courses is a great sinne To murder them is a greater But to vexe and murder the widow the stranger and the orphane is a wickednes farre more heinous and capitall Therefore they persecute thy people by way of fact Now the said whole Assumption ioyntly with these her parts hath an illustration from this comparison These tyrants persecute the Lord himselfe by disgorging blasphemie against him charging vpon him the imputation of ignorance and carelesnes how it succeedeth with the godly vers 7. No marueile then if in word and fact they persecute the Lords people vers 4.5.6 Thus farre hath the Prophet solicited his sute with the Lord concerning the execution of iustice vpon these bloodie tyrants There followeth the Prophets Apologie in the behalfe of the Lords glory against the said blasphemy The blasphemy is this That the Lord neither knoweth nor regardeth the proceedings held against the godly vers 7. The wicked hauing breathed out against the Lord this blasphemous position whereby they strip and depriue him of the office which is proper vnto him of gouerning and iudging the world the Prophet doth hereupon take an occasion to accompany his humble motion with a defence of the Lords glorie The course he holdeth in his Apology for the Lord is this First he premiseth vers 8. a direct contradiction to the said blasphemous position which contradiction is implied hereby in that he chargeth these Machiuilian gallants with extreme senselesnes for such their apprehension of the Lord as if he said vnto them thus It is a most grosse vntruth which you affirme of the Lords ignorance and carelesnesse touching your proceedings against the
godly so to apprehend of the Lord argueth in you an exceeding blockishnes Secondly hauing thus censured and contradicted in generall these barbarous Machiuilists he disputeth against their blasphemie and refelleth it by two arguments The first whereof is this The Creator of each instrument facultie and act of all knowledge both in the outward sense and mind and he who is the punisher of whole nations doth know and take to heart your tyrannous proceedings against the godly ver 9. and 10. The Lord whom you thus blaspheme is the creator of each instrument facultie and act of all knowledge both in the outward sense and minde and it is hee who is the punisher of whole nations The Lord therefore whom you thus blaspheme is he who doth know and take to heart your tyrannous proceedings against the godlie vers 8. and 11. In the Proposition are comprized as you see these seuerall branches 1. The discerning of all proceedings by him who hath made the eare and the eye that is the instrument facultie and act of hearing and seeing vers 9. 2. The knowing of all proceedings by him who hath formed the minde vers 10. in the end Where by that one particular of the Lords teaching knowledge vnto men wee must vnderstand likewise his creating the instrument faculty and act of this knowledge 3. The taking to heart all proceedings against the godly by him who is the punisher of whole nations vers 10. in the beginning And this carrieth a comparison from the greater to the lesse For if the Lord be the punisher of whole nations what question can be made of his power and will to doe iustice vpon a few tyrants in the common-wealth of Israel The Assumption is omitted by the Prophet as a point vnquestionable The Conclusion is apparantly implied in the 8. verse where the Prophet vnder a bitter censure and imputation of brutish dulnes laid vpon the wicked for such their phranticke conceit of the Lord doth contradict and reiect the said blasphemie as a most grosse absurdity The other argument vsed by the Prophet in this his Apologie for the Lords glory is a comparison from the greater concluded thus Who knoweth the very thoughts of the wicked and the vanitie of them he cannot but know their outward proceedings against the godly The Lord knoweth the very thoughts of the wicked and the vanitie of them vers 11. Where vnder this knowledge attributed vnto the Lord wee must vnderstand as meant also his taking to heart such thoughts and plots as the wicked conceiue and deuise against the godly Therefore the Lord cannot but know their outward proceedings against the godly vers 8. Hitherto hath been handled first the Prophets humble motion for iustice against these impious oppressors of the godly secondly his defence of the Lords glory against their blasphemie His imparting of comfort vnto the godly doth follow For whereas the godly may obiect that in case they bee thus afflicted by the hand of the said tyrants it may seeme that they rest in a miserable condition such as may occasion them to doubt of the Lords prouidence to diuert their thoughtes from the rule of pietie the Prophet in answere to the said obiection doth to the exceeding comfort of the godly dispute this position That the godly man though afflicted by the hand of the wicked is notwithstanding blessed vers 12. in the former part thereof This position the Prophet doth cleere and determine by two arguments whereof The first is concluded thus Whom the Lord by affliction teacheth his law and fashioneth to patience till the ruine of the wicked hee though afflicted by the wicked is notwithstanding blessed But the godlie man is he whom the Lord by affliction teacheth his law and fashioneth to patience till the ruine of the wicked The former effect is vers 12. in the end the other is vers 13. Two excellent effects of a sanctified affliction In the exposition of the 13. verse I follow Beza Therefore the godly man though afflicted by the hand of the wicked is notwithstanding blessed vers 12. in the former part thereof The second is of this sort To whom the Lords loue is constant and vnchangeable he though afflicted by the wicked is notwithstanding blessed The godly man is he to whom the Lords loue is constant and vnchangeable vers 14. Therefore the godly man though afflicted by the wicked is notwithstanding blessed ver 12. in the former part thereof To the Assumption of this later Syllogisme which concernes the vnchangeablenes of the Lords loue to the godly man the Prophet hath yeelded this confirmation If 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 and promise then is the Lords loue vnto him constant and vnchangeable But the cariage of all proceedings shall in the Lords good time be so vprightly ordered as that the godlie man shall receiue thereby what is right and due vnto him by the Lords couenant and promise vers 15. Where first it is said that iudgement shall returne to iustice that is the gouernment and cariage of matters shal be reformed and reduced to a course of right Secondly that after it the vpright in heart shall returne that is after this reformation once made the godly shal returne that is partake in the fruite and benefit of the said reformation they being to receiue thereby according to the Lords gracious promise deliuerance frō trouble and such other blessed comforts Therefore the godly man is he to whom the Lords loue is constant and vnchangeable vers 14. The Assumption of this syllogisme wherin it is said that the godly man shal communicate in the benefit of the Lords reformation receiuing thereby such comforts as by the couenant and promise of mercie are due vnto him hath a double amplification 1. From an instance in the Prophets owne person handled by a comparison of paritie thus The Lord hath giuen to me deliuerance from trouble and speciall comforts otherwise when I was pressed with the distresses of my heart vers 17.18.19 In the 17. he saith he had died had not the Lord deliuered him In the 18 that the Lord vpheld him when he was slipping into destruction In the 19 that hee receiued comforts from the Lord when anguish and distresse of heart pressed him Therefore the Lord will in his good time of reformation giue likewise deliuerance from trouble and speciall comforts to other the godly vers 15. The former part of this reason is proued and inlarged thus No man affoorded vnto me this deliuerance and comfort when the wicked practised against me vers 16. It was therefore the Lord onely that did it vers 17.18.19 2. From the consideration of the Lords most iust nature and proceeding Hereupon the Prophet deduceth this conclusion If the Lord should not so order all procedings as that the godly man may thereby
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
are inuited to this dutie of praising the Lord. The particulars are these 1. The Angels which are described vers 20. 1. By their exceeding strength 2. By their action of executing with all readines the Lords commandements 2. All other creatures in heauen earth which are described vers 21. 1. By comparing thē to Armies 2. By their imploymēt in the Lords seruice 3. All the Lords workes of mercie and iustice in any part of the world whatsoeuer vers 22. PSALM 104. MY soule praise thou the Lord. O Lord my God thou art exceeding great thou art clothed with glorie and maiestie 2 Who couereth himselfe with light as with a garment who spreadeth the heauens like a tent 3 Who laieth the beames of his high chambers in the waters who maketh the thicke clowdes his chariot who walketh vpon the wings of the winde 4 Who maketh his Angels spirits and his ministers a flaming fire 5 He hath set the earth vpon her foundations so that it shall neuer be remoued 6 Thou haddest couered it with the deep as with a garment the waters stood aboue the mountaines 7 At thy rebuke they fled at the voyce of thy thunder they hasted away 8 They ascended by the mountaines they descended by the valleis into the place which thou hast established for them 9 Thou hast set them a bound which they shall not passe they shall not returne to couer the earth 10 He sendeth the springs into the valleis that they might runne betweene the mountaines 11 That they may giue drinke to all the beasts of the field and that the wilde asses may therewith quench their thirst 12 That by these springs the foules of the ayre may dwell singing amongst the branches 13 He watreth the mountaines from his high chambers and the earth is filled with the fruite of thy workes 14 He causeth grasse to grow for the cattell and herbe for the vse of man making nourishment to come from out the earth 15 As wine that maketh glad the heart of man oyle to make the face to shine and bread that strengthneth mans heart 16 The high trees are therewith satisfied the Cedars of Libanon which he hath planted 17 That the birds may make their nests there the Storke dwelleth in firre trees 18 The high mountaines are for the Goates the rocks are a refuge for the Conies 19 He hath appointed the Moone for seasons the Sunne knoweth his going downe 20 Thou bringest darknes and it is night wherein all the beasts of the forrest creepe foorth 21 The young lions roare after their pray and seeke their meate of the mightie God 22 When the Sunne riseth they retire and couch in their dennes 23 Then goeth man foorth to his worke and to his labour vntill the euening 24 O Lord how great are thy workes in wisedome hast thou made them all the earth is full of thy riches 25 It is this great and wide Sea wherein there are things creeping innumerable small liuing creatures with great 26 There walke the ships and that great Leuiathan whom thou hast made to play therein 27 Al these waite vpon thee that thou maist giue them their foode in due season 28 Thou giuest it vnto them and they gather it thou openest thine hand and they are filled with good things 29 If thou hide thy face they are troubled if thou take away their breath they die and returne to their dust 30 If thou send foorth thy spirit they are created and thou renuest the face of the earth 31 Glorie be to the Lord for euer let the Lord reioyce in his workes 32 Who looking vpon the earth it trembleth and who touching the mountaines they smoake 33 I will sing vnto the Lord all my life I will praise my God while I liue 34 My meditation will be acceptable vnto him I will reioyce in the Lord. 35 The sinners shall be consumed from out the earth and the wicked till there be no more O my soule praise thou the Lord. Praise ye the Lord. ANALYS PSALM 104. This Psalme hath a correspondence in argument with the former For as in the former the Psalmist prouoketh himselfe and others to magnifie the Lord so in this hee inuiteth himself and others to the same dutie The difference of the one from the other is in the qualitie of the inducements vpon which the performance of the said duty is grounded they being such in the former Psalme as concerne the Church principally and such in this as concerne all mankind yea all liuing creatures The subiect then of this Psalme is this That out of a reuerent and due acknowledgement of the Lords glorie we ought to magnifie him vers 1. in the beginning vers 31. and vers 35. in the end In the beginning of the first verse the Prophet addresseth personally vnto himselfe his exhortation to praise the Lord and in his person to all others as may appeare aswell by the nature of the motiues to this duty alleaged by him they being such as concerne all as likewise by that which is set downe verse 31. and 35. In which verses he stirreth vp others to second him in this seruice of tendring praise and honour vnto the Lord. The principall and maine ground of the said seruice is this If the Lord hath in the creation of things and conseruation of liuing creatures set foorth and published to the view of the world the glorie of his power wisedome and goodnes then out of a due acknowledgement of this his glorie ought we to magnifie him But the Lord hath in the creation of things and the conseruation of liuing creatures set foorth and published to the view of the world the glorie of his power wisedome and goodnes From the beginning of the second verse to the end of the 30 and more summarily vers 24. where the Prophet speaketh thus How great are thy workes in wisedome thou hast made them all the earth is full of thy riches In the first member he noteth the power of the Lord in the second his wisedome in the third his goodnes in the number of the said workes Therefore out of a due acknowledgement of this his glorie ought we to magnifie him vers 1.31.35 The Assumption is handled by the Prophet first in the whole by an argument drawne from the generall then in the seuerall parts thereof In the whole the handling is thus All thy workes doe represent and notifie to the world thy maiestie and glorie vers 1. Where the Prophet affirming that the Lord is exceeding great and that he hath clothed himself with glorie and maiestie doth thereby meane that his works are this garment wherein he hath as it were imbroidered and visibly represented this his glorie And so it is expounded by Cal. Marlo Beza Therefore thy workes of creation and conseruation doe represent and publish the same From the beginning of the second verse to the end of the thirtith and more summarily vers 24. Touching the handling of the said Assumption in the
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
verse 2. to the end of the 9. The inducement for the performance of this dutie of praise by them is concluded thus Whom the Lord hath deliuered from distresse reducing them to places of habitation and relieuing them against the extremitie of hunger and thirst they ought to magnifie the Lord for this his mercie both priuatly and publikely vers 2. and 3. But such as haue wandered out of their way in deserts fainting through hunger and thirst the Lord hath deliuered from distresse reducing them to places of habitation and relieuing them against the extremitie of hunger and thirst vers 4.5 6.7.9 Therefore such as haue wandred out of their way in deserts fainting through hunger thirst ought to magnifie the Lord for this his mercy both priuatly publikely vers 8. The Proposition is verse 2. and 3. In these verses the whole sense of the proposition is comprehended In the second the action of reporting that is of magnifying the Lord is enioyned vnto those who are redeemed by him from distresse In the 3. verse the particular blessings of reducing them to places of habitation and relieuing them against hunger and thirst are noted vnder that action of gathering them from the East and West North and South For this gathering of them from these regions is a gathering of them vnto villages and cities where they might find a double comfort and reliefe the one against wandring in deserts by the oportunitie of houses and lodgings the other against hunger and thirst by the commoditie of sustenance suppliable in villages and cities The Assumption is verse 4.5.6.7.9 In the 4 verse their wandring out of their way in deserts is noted in the 5 their fainting through hunger and thirst in the 6 their deliuerance from distresse in the 7. their reduction to places of habitation and consequently their reliefe against hunger and thirst in the 9 this supply against hunger and thirst is expressed in distinct termes The said Assumption is in the 6. verse enlarged by imparting vnto vs one of the causes which moued the Lord to this compassionate regard of these distressed Pilgrims viz. their humble supplication and crying vnto the Lord. The conclusion is vers 8. where is enioyned a magnifying of the Lords goodnes not only in priuate which the Psalmist calleth a magnifying thereof before the Lord but also in publike which hee calleth a magnifying thereof before the sonnes of men The second sort of persons who are obliged to this dutie of acknowledging the Lords mercy in all gratefull manner is of prisoners whom the Lord hath enlarged from out of prison The reason inducing them to offer vnto the Lord this sacrifice is this By whom prisoners enlarged from out of prison haue recouered their libertie him they ought to praise for his goodnes both priuatly and publikely But it is the Lord by whom prisoners enlarged from out of prison haue recouered their libertie vers 13.14 Therefore it is the Lord whom prisoners enlarged from out of prison ought to praise for his goodnes both priuatly and publikely vers 15. The Assumption is amplified by setting forth the greatnesse of this fauour and act performed by the Lord in restoring prisoners to their liberty The amplification is 1. From the consideration of the contrarie viz. the qualitie of their imprisonment which is noted to be accompanied with extreme miserie in regard 1. Of the place thereof it being a darke dungeon and as it were the house of death ver 10. in the beginning 2. Of the rigor they endured in that representatiue dungeon of death they being there chained with bonds and fetters of iron vers 10. 3. Of the cause for which they suffered it being no lesse than rebellion against the Lord and a wilfull contempt of his gracious purpose to blesse them a crime of so capitall a nature as might iustly haue occasioned their perpetuall restraint vers 11. 4. Of the anguish they endured in mind by reason of this so sharpe affliction vers 12. in the beginning 5. Of their vtter destitution and desperate case there being none to helpe them vers 12. in the end 2. From the consideration of the motiue inducing the Lord to bestow this blessing of libertie vpon them viz. their humble supplication and crying vnto him verse 13. in the beginning 3. From the consideration of the extraordinarie course and manner of their enlargement which by breaking the gates of steele and barres of iron is implied to be such as if without this extraordinary power and force there had been an impossibilitie of their deliuerance vers 14. and 16. The third sort of men who rest bound to honour the Lord for his goodnes towards them is of such as the Lord hath recouered from the extremitie of sicknes The argument to perswade them to tender this seruice of thanks vnto the Lord is this By whom the sicke deliuered from sicknes haue recouered their health him they ought to magnifie for this mercie both priuatly and publikely But it is the Lord by whom the sicke deliuered from sicknes haue recouered their health vers 19.20 Therefore it is the Lord whom the sicke deliuered from sicknes ought to magnifie for this mercie both priuatly and publikely vers 21.22 This blessing of health mentioned in the Assumption is set out by making knowne vnto vs 1. The quality of the sicknes endured by them To which purpose their sicknes is described 1. By the cause thereof viz. the sinnes of the sick in respect whereof they are called fooles v. 17. 2. By the extremitie therof which appeares by two effects 1. Their abhorring of sustenance vers 18. 2. Their neerenes to death vers 18. 2. The motiue which drew the Lord to the shewing of this mercie viz. their humble sute and crying vnto him for compassion vers 19. 3. The manner and course held by the Lord in restoring health to these sicke viz. the Lords curing of them without ordinarie meanes by his absolute will and pleasure vers 20. The fourth sort of persons who owe vnto the Lord the sacrifice of praise for his extraordinarie mercie towards them are trauellers on Sea described vers 23. by their sailing on the sea and by the end thereof who being deliuered from great distresse in their voiages on sea haue recouered the port of their safety That these ought to extoll the mercie vouchsafed vnto them herein is prooued thus By whom trauellers on sea being deliuered from distresses on sea haue recouered the port of their safetie him they ought to magnifie for this mercie both priuatly and publikely But it is the Lord by whom trauellers on sea being deliuered from distresses on sea haue recouered the port of their safetie vers 28.29.30 Therefore it is the Lord whom trauellers on sea being deliuered from distresses on sea ought to magnifie for this mercie both priuatly and publikely vers 31.32 The blessing of deliuerance from perils on sea whereof the Assumption speaketh and of recouering the port of
safetie is amplified by relating vnto vs 1. The greatnes of the distresse whereto the said trauellers were subiect in their voyages on sea This greatnes of their distresse is first mentioned in general vers 24 where by seeing the workes of the Lord and his wonders in the deepe is meant a visible and present subiection to the dangers growing from the violent windes raging waues strange tossing of the ships which are the Lords works and wonders in the deepe Then the said greatnes of their distresse in being exposed to present losse of life is set forth in the three verses following by noting vnto vs 1. The instrumentall causes thereof viz. 1. The breaking foorth of violent winds and stormes at the Lords commandement vers 25. in the beginning 2. The swelling and raging of the waues by meanes of the winds and tempests vers 25. in the end 3. The mounting on high of the ships and their sudden precipitation occasioned by the furie of the windes and waues vers 26. 4. The extremitie of sea sicknes inforcing them in a manner to render vp the ghost vers 26. in the end 2. The desperate termes whereto they are reduced they failing in all meanes to help themselues viz. aswell in strength of bodie as in skill and direction by the art of Nauigation vers 27. Where in this point of vtter disablement to helpe themselues they are compared to a drunken man who discouers by his staggering to and fro his impotencie and inabilitie to help himselfe 2. An inducement mouing the Lord to reach vnto them his hand of protection viz. their humble supplication and crying vnto him vers 28. 3. The manner of their deliuerance viz. the Lords calming of the windes and his suppressing of the waues vers 29. 4. The ioy of heart conceiued hereupon by the said trauellers vers 30. The conclusion is amplified by noting more distinctly than before the circumstance of the place and persons where and before whom this gratefull acknowledgement of the Lords mercie is to bee presented The place must be such as is appointed for publike meetings the persons aswell such as are of honorable ranke and imployment in the state vers 32. in the end as such as are of meaner qualitie and degree verse 32. in the beginning This serueth likewise to set out the greatnes of the blessing bestowed on these distressed trauellers on sea The fift and last sort of men inuited to magnifie the Lord is of such as by a common obligation are tyed vnto this dutie and they are such as hold a sound opinion of the Lords prouidence For these I take to bee meant by the Psalmist verse 42. in the beginning vnto whom are opposed in the same verse such as denie the prouidence of the Lord in the whole or in part Now the argument whereby such whose apprehension of the Lords prouidence is vpright and warrantable are drawne to offer vnto him this dutie of praise is taken from a suruey made of certaine changes incident to some things and persons Out of this argument added to the consideration of the Lords proceedings aboue mentioned in the other parts of this Psalme the Prophet deduceth first a double conclusion then an exhortation Of the conclusions the one which is the principall concerneth directly the said fift and last sort of men viz. such as acknowledge both the generall and particular prouidence of the Lord the other is touching Atheists who deny the same The Psalmist reasoneth thus The Lord besides the euents and proceedings aboue mentioned worketh and ordreth all changes in things and persons as namely barrennes and fertilitie in the earth wealth and pouertie in priuate men deiection and aduancement in persons of state vers 33. to the end of vers 41. Therefore out of an obseruation of these proceedings such as hold a sound opinion of the Lords prouidence ought with ioyfull hearts to acknowledge and magnifie the same and such as are Atheists to surcease all further dispute and replie against it vers 42 where the ful meaning of this double conclusion is set downe in expresse termes The Antecedent of this reason compriseth sixe seuerall instances whereby to prooue that it is the Lords hand that worketh and disposeth al changes in things and persons The first instance is of a fruitfull soyle reduced to barrennesse vers 33. and vers 34. where by flouds and springs of waters he meaneth the soyle which by the irrigation of waters hath growne to a qualitie of fruitfulnes Now this change is set out by the cause which moued the Lord to the effecting thereof which is noted vers 34. to be the wickednes of the inhabitants The second instance is of a barren and fruitles region made fruitfull and commodious for habitation vers 35. The third is of the poore raysed to a condition of wealth vers 36.37.38 In these verses the Prophet setteth forth 1. The instrumentall causes of this wealthie condition viz. their trauell and industrie In building cities for habitation and commerce vers 36. In plowing and sowing fields vers 37. In planting of vineyards vers 37. 2. The principall cause of the said condition of wealth viz. the blessing of the Lord aswell vpon their persons for the multiplication of children as vpon their stock for increase thereof vers 38. Where by that particular of not diminishing their cattell we must vnderstand in generall the abundant increase of their whole stocke The fourth is of the rich reduced to a poore and miserable estate vers 39. Where the instrumentall causes hereof are noted by these three words viz. distresse euill and sorrow Which words doe imply and signifie the crosses and calamities whereby as by meanes and instruments the Lord worketh this change of estate The fifth instance is of persons deiected from an high degree and state verse 40. Where the Psalmist maketh knowne vnto vs this deiection by two particulars of abasement whereof 1. The one is the Lords withdrawing from them all reputation affection and dutie on the part of the people which is an ouerture and meane to the degree of abasement following 2. The other is the Lords abandoning of them to all discomfort and miserie which is implied by this in that they are forced to wander in deserts as not finding so much fauour in the world as the commoditie of a place to rest in The sixt and last instance is of men aduanced from a condition of affliction and basenes to places of reputation and dignitie and that which is more the Lord doth honour them being thus exalted with a mightie dependance which the Psalmist doth insinuate vnder the blessing of such an issue and posteritie as shall grow into a multitude of families verse 41. Now the exhortation deduced vpon this argument of the changes wrought by the Lords prouidence in some things and persons is an exhortation addressed vnto the students of true wisdome to obserue the Lords proceedings The Psalmist perswadeth them to this dutie in this sort
in former times deliuered me the Prophet Dauid from distresse vers 6. in the end so as thereby it appeareth that he is readie to relieue the distressed who trust in him vers 5. and 6. in the beginning Therefore O my soule be not discomforted but attend patiently vpon the Lord vers 7. in the beginning Where the said instance is repeated for an amplification of this cōclusion the Prophet reasoning thus The Lord hath in former times been beneficiall vnto me in deliuering me from trouble vers 7. in the end Wherefore O my soule be not discomforted but attend patientlie vpon the Lord vers 7. in the beginning Vpon the second ground viz. the Lords deliuering of him heretofore from trouble he formed by a comparison of parity this conclusion The Lord hath heretofore deliuered me from death and the discomforts accompanying the same vers 8. Therefore I shall not at this time perish but he will likewise protect and deliuer me from the perill wherein I am vers 9. Touching the combat hee had through distrust against his said confidence he declareth it by setting downe 1. The cause of this distrust viz. the passion which transported and astonished him vpon the sense of his present affliction vers 10. in the end Where the Prophet speaketh thus When I was exceedingly troubled that is when passion and griefe proceeding from the feeling of my present distresse and desperate case possessed my heart c. 2. The time when he fell into it viz. when he fled in all haste from the presence of Saul vers 11. in the beginning 3. The effect wrought by the said distrust viz. an inconsiderate and scandalous censure of the promise deliuered vnto him by Samuel vers 11. in the end Where by affirming in generall that euery man is a liar wee must vnderstand that in particular he chargeth the Prophet Samuel therewith and so meaneth that the promise which Samuel deliuered touching his aduancement to the Scepter and Crowne of Israel was delusorie and vaine The Prophet hauing hitherto namely from the 3. verse to the end of the 11 handled that branch of the said Antecedent which concernes his calling vpon the Lord in his distresse he doth now proceede vnto the second viz. the Lords hearing and deliuering of him This branch he handleth thus Who are the Lords beloued children their life as being deare and pretious in his sight he deliuereth from death vers 15. But I the Prophet am one of the Lords beloued children vers 16. in the former part of the verse Therefore I am one whose life as being pretious in the Lords sight he hath deliuered from death vers 16. in the end Thus far concerning the said Antecedent and the seuerall branches thereof The conclusion inferred vpon the said Antecedent is as hath bin shewed Dauids profession of louing the Lord and of testifying so much by his grateful acknowledgement in publike of the Lords mercy towards him Now to yeeld vnto this worthie conclusion some ornament and amplification that is to say to set forth the greatnes of the Lords fauour vnto him in this case of his deliuerance and withall his owne readines to acknowledge it hee hath entied a dispute with himselfe what course he is to hold of requitall vnto the Lord. His dispute is this I must acknowledge the Lords kindnes either by way of praise and thankes vnto him or by some reall satisfaction and offer But I rest vnable to acknowledge the Lords kindnes by any reall satisfaction and offer vers 12. in the beginning Where by an interrogatorie speech of what he should render vnto the Lord he confesseth his disabilitie and insufficiencie in that behalfe Therefore I will acknowledge it by way of praise and thankes vers 13.14 and vers 17.18 To the illustration of the Assumption the Prophet hath added the reason of his disabilitie to performe an acknowledgement of that nature The reason hereof hee concludeth thus The fauour thou hast shewed me in my late deliuerance is infinitly great v. 12. in the end Where the Prophet saith All thy benefits are vpon me As if he said I value thy fauour in this my late deliuerance at so high a rate as if thou haddest conferred vpon me all the blessings in the world And therefore I rest altogether vnable to acknowledge it by any reall satisfaction and offer vers 12. in the beginning The verses following are already analysed and dispatched PSALM 139. 1 TO the Master of the Quier a Psalme of Dauid O Lord thou doest throughly search and know me 2 Thou knowest my sitting and my rising thou vnderstandest my thought a farre off 3 Thou compassest my going and my lying downe and vnderstandest all my waies 4 Before there is any word in my tongue behold O Lord thou knowest it wholy 5 Thou doest besiege me behind and before and laiest thine hand vpon me 6 Thy knowledge is more wonderfull than that I can deceiue it it is high I am not able to preuaile ouer it 7 Whither should I goe from thy spirit or whither should I flie from thy face 8 If I ascend into heauen thou art there if I lie downe in the graue loe thou art there 9 If I take the wings of the morning and would lodge in the vtmost limits of the sea 10 Thither also will thy hand guide me and there will thy right hand lay hold on me 11 If I say happily the darknes will hide me loe the night will be as the light about me 12 Yea the darknes will not hide me from thee but the night shineth as the day the darknes and light are to thee both alike 13 Thou doest possesse my reines thou hast couered me in my mothers wombe 14 I doe magnifie thee in that thou hast made me after so strange and wonderfull a manner Marueilous are thy workes and my soule doth greatly acknowledge it 15 The fashioning of my bones was not hid from thee when I was made in a secret place and artificially fashioned in the low parts of the earth 16 Thine eyes did see me when I was without forme and in thy booke were all these things written and the daies also wherein they were formed euen then when none of them was 17 How pretious therefore are thy thoughts vnto me O mightie God And how great is the summe of them 18 If I should count them they are moe than the sand When I awake I am still with thee 19 Oh that thou O God wouldest slay the wicked to whom I say ye men of blood depart from me 20 Who speake wickedly of thee and who causelesly extoll thine enemies 21 Should not I hate them O Lord that hate thee and should I not be incensed against those who rise vp against thee 22 I hate them with a perfect hatred I count them for my enemies 23 Trie me O mightie God and know my heart prooue me and know my thoughts 24 And consider whether there be in me any purpose of molesting any
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