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
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
what sort the Lord doth execute his wrath vpon the wicked pag. 41. lin 1. That the godly are without grieuing at the prosperitie of the wicked to rest vpon the Lord and to walke obediently before him disputed pag. 44. lin 30. That the Lord proceedeth with the wicked to their ruine and with the godly to their good disputed pag. 46. lin 5. and pag. 117. lin 27. and pag. 118. That by the practise of dependance on the Lord and holines of life it shall succeede well with vs in all our affaires handled p. 47. lin 34. The obiections made against the Lords fauourable proceeding with the godly refelled and answered pag. 49. lin 25. That the plotting of the wicked against the iust is without successe shewed pag. 50. That the little pittance furnished by the Lord vnto the godly man is of great vse comfort vnto him shewed p. 51. lin 26 That the Lord supplieth vnto the godly continuall reliefe and maintenance disputed pag. 53. lin 5. That reliefe shall not faile vnto the godly in the time of famine debated pag. 53. lin 31. That the wicked in the time of famine shall perish for want of reliefe pag. 54. lin 9. That the godly are enabled to be helpfull vnto others in the time of famine argued pag. 54. lin 21. That the Lord doth settle and fortifie the estate of the godly shewed pag. 55. lin 22. That the fall of the godly is a recouerable fall pag. 56. That by resting vpon the Lord and walking obediently before him the godly shall enioy a long safe and comfortable life debated pag. 57. lin 17. That by this course of depending on the Lord and walking obediently before him the godly man shall obtaine this fauour as to be an eye witnesse of the Lords iustice executed vpon the wicked shewed pag. 59. lin 20. That the godly man endeth his daies in peace and happines handled pag. 60. lin 12. That the godly are they whom the Lord euer helpeth in the time of affliction argued pag. 60. lin 22. A relation of the combat the Prophet had betwixt the spirit and the flesh together with the issue thereof pag. 62. and 63. and pag. 197. lin 16. That our life is by the Lords ordinance exceeding short and subiect to vanitie handled pag. 64. lin 5. and pag. 69. lin 15. and 26. also pag. 70. lin 5. and pag. 136. lin 15. and pag. 137. lin 1. and lin vlt. That no man is of sufficient strength to endure the Lords afflicting hand shewed pag. 68. lin vlt. That the godly should not feare the wicked though abounding in riches and glorying in the strength of them disputed pag. 73.75.76.77.78.79.80 That the wicked notwithstanding their wealth die in their owne persons in the memorie and honour of their names in the persons also of their posteritie handled pag. 76. lin 7. That hell shall eternally torment the wicked but the righteous shall eternally raigne in heauen ouer them shewed pag. 79. lin 17. and 30. That the wicked shall at their death rest naked and stripped of their wealth and glorie and so be in a most miserable case prooued pag. 80. lin 24. Whether the true worship of the Lord consist in the ceremoniall action of sacrificing or in the spirituall conformitie of the hart to the Lords will propounded pag. 83. and defined pag. 90. lin 13. and pag. 93. lin 30. A description of the Maiestie accompanying the Lords comming into his most royall court to determine the controuersie he had with the Israelites touching his worship pag. 84. lin 8. A refutation made by the Lord of the colourable pretences and allegations wherewith the Israelites would iustifie their formall and outward sacrificing pag. 87. That the outward profession of pietie and obedience disaccompanied with the sincere affection of the heart is odious vnto the Lord argued pag. 91. lin 32. and pag. 89. lin 30. The cause and the euent of that impious conceit of the wicked who imagine the Lord to be an allower of their wickednes pag. 92. lin 17. The Prophets humble confession of his sinne handled pag. 98. lin 14. That by the Lords remission of our sinnes we shall subsist before him in a condition and estate of righteousnes declared p. 99. lin 31. and pag. 100. The Prophets profession of glorifying the Lord and magnifying his fidelitie in keeping promise with his children handled pag. 105. and 106. also pag. 180. lin 25. and pag. 184. The discourse of the flesh vpon this question whether God be good to Israel the seuerall effects of the said discourse the inducement and ground of holding the negatiue of the said question pag. 111.112.114.115 That the wicked enioy prosperitie What are the parts and effects of their prosperitie declared pag. 112. lin 5. and pag. 113. A liuely description of the wicked pag. 113. lin 13. and pag. 114. A LOGICALL ANALYSIS OF TWENTIE SELECT PSALMES THE PSALMES ANALYSED are these namely Psalm 1. Psalm 2. Psalm 16. Psalm 27. Psalm 34. Psalm 37. Psalm 39. Psalm 49. Psalm 50. Psalm 51. Psalm 73. Psalm 84. Psalm 90. Psalm 91. Psalm 94. Psalm 103. Psalm 104. Psalm 107. Psalm 116. Psalm 139. PSALM 1. BLessed is the man that doth not walke in the counsell of the wicked nor stand in the way of sinners nor sit in the seate of the mockers 2 But his delight is in the Law of the Lord and in his Law doth he meditate day and night 3 For he is like a tree planted by the riuers of waters which bringeth forth her fruite in due season whose leafe fadeth not so 〈◊〉 soeuer he shall do shall prosper 4 〈◊〉 wicked are not so but as the chaffe which the winde 〈…〉 5 Therefore the wicked shall not stand in the iudgement nor sinners in the assembly of the righteous 6 For the Lord knoweth the way of the righteous and the way of the wicked shall perish ANALYS PSALM 1. The question disputed by the Prophet in this Psalme is this That the godlie man onelie is blessed vers 1 2. THe scope of the Psalmist in clearing this question is to rectifie our conceit and iudgement touching the person who is capable of blessednesse and so consequently to perswade vnto holines of life For if contrarie to the opinion of the wise in the world of whom some haue seated felicitie in persons ciuilly vertuous some in the honourable and rich some in the outward grace and pleasures of the bodie the sanctified person onely be blessed we ought in case we desire to be happie to reforme our iudgement herein and betake our selues to a course of pietie For so we are to apprehend of the Prophets intention in this Psalme as if in direct tearmes he reasoned with vs thus If the godly man only be blessed then in case we desire to be blessed we ought to betake ourselues to a course of pietie But the godly man only is blessed Therefore in case we desire to be blessed we ought to betake our selues to a
against thy brother and slanderest thy mothers sonne 21 Thou diddest these things and because I held my tongue thou thoughtest that I was like thee But I will reprooue thee and set them in order before thine eyes 22 Consider now this ye that forget God least I teare you in peeces and there be none to deliuer you 23 He that offereth praise doth glorifie me and who composeth his way him will I cause to enioy the saluation of God ANALYS PSALM 50. The Prophet in this Psalme representeth vnto vs the Lord our God in the quality of a Iudge sitting in his throne of Maiestie assisted with a most solemne assembly and presence of all creatures in heauen and earth before whom as witnesses of his vpright and equall proceeding hee disputeth and determineth a cause in controuersie betwixt himselfe and his people of Israel The controuersie is this What that is wherein the true worship of the Lord consisteth whether it be the ceremoniall action of sacrificing or the spirituall conformitie of the heart to the Lords will That we may the better conceiue what is deliuered in this Psalme wee are to consider that there bee two parts thereof The one a preface from the beginning of the first verse to the end of the seuenth The other the Lords contestation with his people about the said controuersie from the beginning of the 8. verse to the end of the 23. Touching the preface the scope thereof is to shew that there is iust cause why the Israelites ought with al attention and reuerence to heare the Lord while he debateth this question of his worship with them To induce them to this duty of all carefull and respectiue hearing there are exhibited in the said preface two arguments 1. The first is a description made by the Prophet of the Maiestie wherewith the Lords comming into his most royall Court to define of the said controuersie is accompanied vers 1.2.3.4.5.6 2. The second is a motiue propounded ver 7. by the Lord himselfe taken from the consideration of the singular mercie shewed by him vnto the Israelites The Maiesty of the Lords comming into his iudiciall Court for the purpose mentioned is by the Prophet set forth vnto vs by sundrie particulars namely 1. By a summarie report of his nature vers 1. Where he who commeth as Iudge in this cause is said to be The mightie God the God Iehoua and therefore of infinite Maiestie 2. By his action of summoning the solemne assemblie that is to be present at this iudgement ver 1. Where by these words The Lord hath spoken and called the earth the Prophet implieth that the Lord himself doth as it were in person solemnely summon the said assemblie 3. By noting the greatnes of this assembly vers 1. and 4. Where it appeareth that all creatures on earth and in heauen also are summoned to furnish this solemne presence that they might be witnesses of the Lords proceeding with his people 4. By the magnificencie of the place where the Lord is to sit as Iudge and to shine in his glorie This place is Sion vers 2. Where it is said That out of Sion God shineth that is Sion is the place out of which hee speaketh and where he sheweth himselfe for the sentencing of the cause in question That Sion is a place of magnificencie it appeareth by this in that it is called a place of most perfit beautie that is a place which had the word and ordinances of the Lord in which the beautie of his holinesse power wisedome mercie and iustice was discerned and beheld 5. By the end of his comming as Iudge in this cause vers 3. and 4. In the third verse it is said The Lord will come and not be silent that is will reproue his people and deliuer vnto them as it is said ver 4. what is law in the cause controuersed 6. By the glorie of his power vers 3. Where by these words there shall be a deuouring fire before him and a mightie tempest is expressed the mightie power of the Lord whereby he is able to reuenge himselfe vpon the contempt of his Maiestie and to frustrate all opposition against him 7. By imparting with vs the formall course which the Lord holdeth in citing the parties namely the Israelites with whom he is to deale in this controuersie The course he taketh for citing the said parties doth consist 1. In the summons made by himselfe of the apparitors whom he is to imploy in this proper seruice of citing the said parties The apparitors imployed in this seruice are the creatures in heauen and earth vers 4. 2. In the charge and commission giuen by the Lord to the said apparitors for the seruice they are to performe vers 5. Where their commission and charge is noted to bee this namely to cite and draw together his people to an appearance before him And least the said apparitors should faile in the performance of their charge by mistaking and citing one people for another the Lord doth describe vnto them vers 5. the people that are to be cited The description is this 1. They are such whom the Lord hath honoured with the title of his welbeloued vers 5. 2. They are such as made a couenant with the Lord and confirmed it by interposing and offering of sacrifice vers 5. Now these actions of making and confirming the said couenant are vers 6. declared and distinguished by noting the time whē they were performed which was foorthwith vpon the publication of the law When the heauens did yeeld vnto the Lord this testimonie that hee was a righteous God and the soueraigne Iudge of the world vers 6. Thus you see the Description made by the Prophet of the Maiestie of the Lords comming to sit in iudgement vpon the cause in controuersie betwixt him and his people And this is the first argument whereby to raise vp in the Israelites all attentiue and reuerent hearing of the Lord. The second argument for this end and purpose is a motiue propounded by the Lord himselfe and concluded thus I who speake vnto thee O Israel am be who hath couenanted with thee to bee a God of infinite mercie and fauour vnto thee vers 7. in the end Where it is said I am God euen thy God Which words doe import that the Lord hath couenanted with his people to bestow vpon them the blessings of this and the future life Therefore thou oughtest in dutie to heare me with all attention and reuerence while I contest with thee and decide the cause in question betwixt vs ver 7. in the beginning Hitherto of the preface of this Psalme There followeth now to be considered The Lords contestation with the Israelites about this questiō of his worship Of the Lords contestation in this behalfe there be two parts The one a refutation of their colourable pretences and allegations From the beginning of the 8. verse to the end of the 13 and then from the beginning of the 16.
humble suter is such as wherein hee doth by way of deploration of their present miserie represent vnto the Lords view as it were a picture of the condition wherein they were His deploration doth particulate the seuerall parts of the said miserie and is framed in this sort We thy people are subiect to death to exceeding shortnes of life to suddennes of vanishing to great calamities to a senselesnes of apprehending thy powerfull wrath It may therefore please thee O Lord to haue a gracious commiseration of vs in teaching vs to make an holie vse hereof and in supplying vnto vs a comfortable estate of life The Antecedent part of this Deploration hath 5. branches the first is vers 3 the second verse 4 the third vers 5. and 6 the fourth vers 7.9.10 the fift vers 11. The first branch namely that which concernes the mortalitie of the Israelites is declared 1. By noting the efficient of this mortalitie namely The Lord and his ordinance enacted to that purpose Gen. 3.19 Dust thou art and into dust thou shalt returne This statute and the author thereof are signified vers 3. 2. By a Similitude implied in this word Returne For hereby it appeareth that the passing of our life is vers 3. resembled to the wheeling of a thing about from the first point of the circuit till it returne to the same againe The comparison therefore being vnfolded and distinguished into his parts will be this As that which hath wheeled about from the first point of the circuit to the same againe hath fully ended his reuolution So man taking the beginning of his circuit in this world from dust as from the first point thereof doth by returning to the said first point determine his reuolution The second branch touching the shortnes of our life as it serueth aptly to resolue the question of our mortalitie so to assure vs that we delude and flatter our selues when we imagine a length in life it is by the Prophet cleered by a Comparison thus A thousand yeeres are in all true and iust calculation a time of no length or a matter of nothing vers 4. No marueile then if the ordinarie terme of mans life be exceeding short The first sentence of this Comparison is made knowne vnto vs by two seuerall Similitudes vers 4 In the former the length of a thousand yeeres is compared to the length of a day alreadie past thus As yesterday which is past is a space of time for the length thereof not worthy the naming So are a thousand yeeres for length as yesterday and not worth the naming In the later the space of a thousand yeeres is resembled to that which is farre shorter in length than a day namely to a watch in the night which consisteth onely of three houres So as if a thousand yeeres be for length like vnto a watch in the night the life of 1000. yeres must runne in accompt for a matter of nothing The third branch of the said deploration imports the suddennes of our vanishing together with the shortnes of our aboad here The manifesting whereof is taken from three Comparisons vers 5. and 6 In the first the suddennes of our vanishing with the shortnes of our life it resembled to the sudden transporting of things by a torrent or land flood the force whereof doth presently carrie away whatsoeuer it incountreth In the second our sudden vanishing is likened to a dreame which vanisheth in a moment In the third it is compared to greene grasse which is cut and withereth almost assoone as it sheweth it selfe out of the ground The fourth branch is of the crosses and calamities incident to our life v. 7.8.9.10 In the 7. and 9. verse the Prophet setteth out our crosses and calamities vnder the name and title of the Lords consuming wrath noting by the efficient the effect wrought thereby and in the 10. he setteth them out by acquainting vs with the trouble and griefe that accompanie our best and happiest daies So as in case the wrath of the Lord that is the affliction laid vpon vs consume and wast vs if also the excellentest and best of our daies be nought else but vexation and trouble it is euident hereby that our life is wasted through continuall crosses and calamities And this is it which is likewise deplored by the Prophet Now this consuming of our dayes through daily afflictions is expressed vnto vs 1. By laying foorth the cause thereof namely our sinnes both secret and apparant vers 8 where the Lord is said to set our sinnes before him that is to take notice of them and punish them 2. By noting the sudden vanishing of our daies and the shortnes of them This point the Prophet doth illustrate and make plaine 1. By a Similitude vers 9. in the end thus As a thought assoone as it is conceiued doth presently vanish So doe our daies passe in a moment 2. By answering an obiection which is this as may appeare by the answere thereto Obi. Man liueth many yeeres as to 70. or 80 And therefore is not in likelihood subiect to such wasting crosses nor to that shortnes of daies or sudden vanishing as is pretēded Ans. The Prophet granting vers 10. the antecedent of this obiection namely that a man by the ordinarie course of nature may attaine to the terme of 70. yeeres yea of 80 in case the constitution of his bodie be vigorous and strong denieth the consequence deduced thereupon in the sayd obiection As if he should thus say Let it be true that man liueth to 70. or 80. yeeres Yet I denie it as following hereupon that he hath either an immunitie frō trouble and vexation or any long and constant aboad in this life His deniall of either point the Prophet doth iustifie and cleere by a seuerall comparison His deniall of immunitie from trouble is warranted in this sort The excellentest and best daies of mans life are vexation and griefe vers 10. in the middest No marueile then if the ordinary daies of his life be daies of wearines and tribulation vers 7.9 His deniall of mans long and constant abode in this life hath this ground The best daies of mans life doe quickly come to their period and vanish suddenly vers 10. in the end No marueile then if the ordinarie and weake daies of his life do quickly and suddenly determine vers 9. in the end There remaineth the 5. and last branch of the misery deplored by the Prophet contained in the 11. verse where Moses by way of an interrogation doth acknowledge and admire the spirituall dulnes of heart in the people that considering the miserie wherein they were and the course held by the Lord to reclaime them from wickednesse yet to fill vp the measure of their miserie and as it were in contempt of that feare of his Maiestie which the Lord laboured to worke in them they added thereto the sinne of not apprehending how great the force and power of the Lords wrath is