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
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
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
and marke of foolishnes by comparing himselfe vnto a beast Hitherto the first and maine issue of the dispute betwixt the Spirit and the flesh hath been together with the reason and ground thereof related vnto vs namely That God is good to Israel Now the second issue being a conclusion deduced vpon the former is to be imparted with vs. This second issue of the said dispute is the Prophets profession of his perpetual dependance vpon the Lord ver 23. in the former part Where the Prophets protestation of euer being with the Lord I interprete as meant of adhering and cleauing alway vnto him by a liuely and constant faith in his promises it being faith which first worketh and after intertaineth our spirituall and real vnion with him Besides it was a defect in the Prophets faith which made ouerture to this dispute betwixt the Spirit and the flesh and therefore to shew how he hath profited by the victorie of the Spirit and how ready he is to eschew hereafter the like fault of distrust in the Lord hee solemnely professeth that he will euer rest and relie vpon him Lastlie the nature of the arguments alleaged to perswade and confirme his perpetual being with the Lord doth best sute with the said interpretation and point of perpetuall dependance vpon the Lord. This second issue then of the conflict aboue remembred being a consequent of the first and maine issue is by the Prophet inferred thus I finde in the Sanctuarie that as God is a seuere Iudge to the wicked so hee is gratious and good to Israel vers 1. Therefore I professe that I will euer depend vpon him vers 23. But for a further encouragement of his hart herein and that it may appeare he hath other good warrant for this his profession he doth to the reason already alleaged adde sundry excellent inducements whereby to perswade the withdrawing of his confidence from al worldly meanes and the reposing thereof wholy vpon the Lord. His second reason therefore to this purpose is this Thou diddest support me in this temptation and conflict by the direction and power of thy spirit and word verse 23. in the end Therefore hauing this experience of thy assistance and fauour towards me I will euer depend vpon thee vers 23. in the beginning The third inducement of this his profession is of this sort Thou wilt guide me in case I depend vpon thee by the addresse and light of thy word in the way to eternall glorie vers 24. Therefore will I euer rest vpon thee vers 23. The fourth argument perswading this dependance is concluded thus If I will depend vpon any other besides thee then is there some in heauen or earth whom I honor and serue besides thee But there is none in heauen or earth whom I honour and serue besides thee vers 25. Therefore will I not depend vpon any other besides thee vers 23. The Prophet stayeth not here but proceedeth on to a fift reason thus Who is euer vnto me in whatsoeuer my distresses a compleat sufficiencie of all comfort strength and happines on him will I euer depend But the Lord is euer to me in whatsoeuer my distresses a compleat sufficiencie of all comfort strength and happines vers 26. Therefore the Lord is hee on whom I will euer depend vers 23. He yet ceaseth not but to aduance his confidence and reposing vpon the Lord he draweth into muster a sixt motiue disputed thus If they who leaue and abandon thee to rest vpon others shall certainly perish then will I O Lord euer depend vpon thee But they who leaue and abandon thee to rest vpon others shall certainly perish vers 27. Therefore I resolue euer to depend vpon thee vers 23. For a further warrant and reinforcement of the profession he maketh to rely only and wholy vpon the Lord he tendereth vnto vs this conclusion If my happines consist in resting onely and wholy vpon the Lord I professe and resolue euer to rest vpon him But my happines consisteth in resting wholy and onelie vpon the Lord vers 28. in the beginning Therefore I professe and resolue euer to rest vpon him vers 23 and vers 28. in the end To close and shut vp this his profession he doth in the last period of the last verse of this Psalme acquaint vs with the end of his perpetuall dependance vpon the Lord which is this That hee may the Lord honouring this his dependance with continuall fauours and blessings vpon him haue alwaies cause to declare and magnifie the Lords gratious proceedings towards him vers 28. in the end PSALM 84. 1 TO the Master of the Quier amongst the children of Corah a Psalme deliuered to be sung vpon Gittith 2 O Lord of hostes how amiable are thy Tabernacles 3 My soule longeth yea fainteth also for the courts of the Lord mine heart and my flesh crie out with longing to come to the mightie and liuing God 4 Yea the sparrow findeth an house and the swallow a nest for her selfe where she may lay her young But thy altars O Lord of hostes my King and my God 5 Blessed are they that dwell in thine house who praise thee continually Selah 6 Blessed is the man who hath in thee power to goe in thy paths according to his heart 7 They going through the vale of Mulberies make it a fountaine The raine also of blessings couereth them 8 They goe from strength to strength that they may appeare before God in Sion 9 O Lord God of hostes heare my prayer hearken O God of Iacob Selah 10 O God our shield behold me and looke vpon the face of thine annoynted 11 For one day in thy courts is better than a thousand elsewhere I had rather be a doore-keeper in the house of my God than to dwell in the tabernacles of wickednes 12 For the Lord God is a Sunne and shield vnto vs The Lord giueth grace and glorie no good thing doth he withhold from them that walke vprightly 13 O Lord of hostes blessed is the man that trusteth vpon thee ANALYS PSALM 84. The inscription nameth not the author of the Psalme it noteth onely the person to whose charge it was committed to be sung and the instrument called Gittith on which it was to be sung Touching the Psalme it selfe the argument is this The Prophet Dauid being through the practise and tyrannie of his enemies barred from all accesse vnto the place of the Lords publike worship and seruice which place is called vers 2. by the name of Tabernacles in the 3. verse the courts of Iehoua in the 4 Altars in the 5. and 11 the house of the Lord maketh this humble sute vnto the Lord That he may find fauour with the Lord for his returne vnto the place of his publike worship vers 9. That this motion here set downe is the particular solicited and vrged in this Psalme may appeare by conferring the 9. verse with the 3. and the 11. For what he longeth for in the 3.
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
the doing of homage and worship vnto Christ Iesus which is a course of pietie wherein besides their presenting in priuate of all spirituall seruice vnto him they professe withall in publike their alleageance and readie obedience to the royall authoritie and lawes of his kingdome Would your Highnes be aduertised what sort of people they are whom you ought specially to respect and esteeme The Psalmist will tell you out of his owne practise Psal. 16. that they are the worthies and excellent of the earth Would your Highnes vnderstand what loue and regard you are to beare to the Sanctuarie and place of the Lords worship It may please you to take notice hereof out of the 84. Psalme where King Dauid imparteth with vs his passionate longing to returne vnto the house of the Lords publike seruice recommending it by way of admiraiton as most worthie of al respect and affection on our part and valuing his participation there with the godly in the said seruice aboue all the regalities and honors in this world Would your Highnes bee presented with a picture of the miseries whereto both Prince and people are subiect This picture the 90. Psalme with the 39. affoordeth vnto vs. There Princes may learne that our fairest and best daies are vexation and griefe that Man and whatsoeuer is of strength and excellencie in man is for weaknes and brittlenes like a moth that our life for length is as a spanne as nothing as a day past a watch in the night a dreame a word a thought Would your Highnes behold as it were in a glasse the singular aduantages and priuiledges of depending on the Lord This glasse will the 91. Psalme furnish vnto you To be short if your Highnes desire to see a president how a Prince shuld demeane himselfe either in the case of any his capitall transgressions against the Lord or in the case of blasphemie committed by others the cariage of this worthie King Dauid will in either case serue for a most worthy president In the 51. Psalme whereas hee had by misgouernment of his person mightily transgressed being admonished hereof by Nathan one of the Lords faithful remembrancers he performeth two remarkable duties the one of humbling himselfe before the Lord out of a repentant heart the other of earnest mediation that the Lord would be pleased not to interpret his transgression to the preiudice of the Church and Common-wealth of Israel In the 94. Psalme finding himselfe disabled to proceede in iustice against some who being not contented to tyrannize the Lords people did withall disgorge blasphemie against the Lord himselfe he doth first solicite the Lord to a reall execution of his wrath against them and then by a quick and pertinent apology he cleereth the glorious and fearfull name of the Lord from all imputation and dishonour You see hereby most worthie Prince the ground and inducement of this my dedication which if it may in these your tender yeeres be of any vse vnto your Highnes either for instruction in the knowledge of that eternall Lord who will honour Princes in case they honour him or for admonition of dutie in your cariage towards him I shall attaine to the scope of my deseigne herein The almightie King so blesse your Highnes in the course of your education that it may be a meane to supply your noble heart with all princely vertues and draw vpon your person all honourable happinesse To your Highnes seruice most affectionatly deuoted W. TEMPLE TO THE READER THE author of this Analysis where he differeth either in the translation of any Psalme or in the exposition thereof from others besides the particular direction affoorded him for his choise from the proper nature and course of analysing hath for his warrant in this behalfe some interpreters of the best note and qualitie And whereas he hath in the cariage of the said Analysis sequestred in a manner all termes of art and schoole some few onely excepted which the pen and pulpit haue allowed howsoeuer happily he could haue proceeded therein after a more Logicall formalitie and so in likelihood haue better satisfied aswell others who haue tasted the Vniuersitie as himselfe yet hath he iudged it meete to hold this popular and plaine course least in an argument divulged for the vse of all he should out of a care of yeelding satisfaction to a few giue occasion vnto many of iust exception and challenge A SVRVEY ASWELL OF THE POSITIONS AND QVESTIONS BOTH PRINCIPAL and occasionall disputed by the Prophet in the Psalmes analysed as of other important matters handled by way of declaration THat the godly man onely is blessed disputed Psal. 1. pag. 2. lin 8. That the condition of the wicked is alwaies vnprosperous and wretched handled Psal. 1. pag. 5. lin 1. That both Prince and people ought to renounce their proceedings against Christ and so to doe worship and homage vnto him perswaded Psal. 2. pag. 8. lin 2. That all proceedings against Christ will prooue vaine and succeslesse argued pag. 9. lin 4. That such as oppose against Christ shall suddenly perish argued pag. 13. lin 27. That the Lord hath annointed Christ to be king ouer his Church disputed pag. 11. lin 14. The Lords decree touching the choise and ordaining of Christ to be King ouer his Church set foorth pag. 12. and 13. where the publisher and parts of the decree are declared That the Lords deare children are they vnto whom the Prophet is to doe good declared pag. 16. lin 32. That the Lords deare children are they in whom the Prophets whole delight and loue is shewed pag. 18. The Prophets detestation of idolatrie declared pag. 18. lin 12. That the Lord onely is vnto him perfit happines shewed pag. 20. lin 1. That he shall neuer fall frō the fauour of God proued p. 21. l. 19. Sanctification and the parts thereof declared pag. 20. lin 34. The assurance of our resurrection and the excellencie of eternall life declared pag. 21. lin 36. and pag. 22. lin 13. The Prophets profession of dependance on the Lord disputed pag. 24. lin 29. and pag. 25.26.27.28 and pag. 120. and 121. and pag. 31. lin 23. The Prophets gratefull acknowledgement of the Lords gracious proceedings handled pag. 34. lin 18. and pag. 35. lin 30. and pag. 194. and pag. 19.163.171.184 The Prophets exhortation vnto others to concurre with him in the dutie of magnifying the Lord handled pag. 35. lin 23. and pag. 180. lin 25. and pag. 184. pag. 185.186 That we ought to meditate on the goodnes of the Lord to the end we may thereupon be moued to trust in him argued pag. 37. lin 11. A perswasion to feare the Lord. pag. 38. lin 3. Wherein the feare of the Lord consisteth shewed pag. 39. lin 21. A perswasion to practise certaine particulars of obedience required by the Lord in his law pag. 40. That the Lord doth minister a supplie of his gracious fauours to the practisers of the said obedience pag. 40. lin 10. In
and my tongue reioyceth my flesh also doth rest securely 10 For thou wilt not leaue my soule in the graue nor suffer thy welbeloued to see corruption 11 Thou wilt make me know the path of life in thy presence is the fulnes of ioy and at thy right hand there are pleasures for euermore ANALYS PSALM 16. THe title of this Psalme namely Mictam of Dauid is by the Prophet premised thereto partly to aduertise vs who is the author and inditer thereof and partly to recommend vnto vs the excellencie of the Psalme it being such as containes a doctrine more to be valued than a iewell of the purest gold There are of this Psalme two parts 1. The one an effectuall request vnto God in the foure first verses 2. The other a thankesguing in the rest of the verses following The request is this That the Prophet might be preserued in the whole traine of his life To induce the Lord to yeeld hereto the Prophet vseth three arguments The first is concluded thus Arg. 1. Who trust and rest vpon thee let them be preserued by thee I am one who doth trust and rest vpon thee vers 1. in the end Therefore let me be preserued by thee O Lord ver 1. in the beginning The Proposition though it be omitted yet must we conceiue of it as the ground and foundation of this motion made by the Prophet For it doth remember vnto the Lord his gratious promise and the condition thereof which is a precedent acting of this dutie of resting vpon the Lord required by him The Assumption doth tender vnto the Lord a reall accomplishment on the Prophets part of the said condition he hauing acted that which the Lord requireth which is a confident reposing on him The Conclusion out of a regard to the condition thus accomplished doth challenge at the Lords hands an actuall and readie performance of the said promise The second argument whereby Dauid doth solicite Gods preseruation of him is this Arg. 2. If thou be my soueraigne Lord and I thy seruant let me be preserued by thee But thou art my soueraigne Lord and I thy seruant vers 2. Albeit the Prophet doth not in distinct termes set downe that he is the Lords seruant yet forasmuch as his acknowledging God to be his Lord doth necessarily implie that he is the Lords seruant we are to conceiue it as set downe Therfore let me O Lord be preserued by thee vers 1. The Assumption hath an illustration from the testimonie of his soule and conscience vers 2. in the beginning where the speech addressed to his soule carrieth this sense Thou O my soule doest auouch and professe that the Eternall is my Lord and Master And therefore I doe acknowledge him for my soueraigne Lord and my selfe for his seruant The third argument wherewith hee would perswade the Lord to preserue him is drawne from the consideration of the end of his preseruation and is this Arg. 3. If vpon thy preseruation of me I shall be readie to doe good vnto thy deare children let me O Lord be preserued by thee But vpon thy preseruation of me I shall be readie to doe good vnto thy deare children vers 3. Where the Prophet maketh profession of extending his well doing to the Saints and the excellent of the earth that is to Gods children Therfore let me O Lord be preserued by thee vers 1. The Assumption is amplified 1. By a description of Gods deare children 2. By noting the persons who haue no part in the Prophets well doing 3. By setting downe the motiue inducing him to the doing of good vnto the Lords children The description of Gods deare children is by two titles giuen vnto them whereof 1. The one stileth them with the name of Saints they being such whom the Lord by his spirit hath sanctified and set apart to the duties of holinesse vers 3. 2. The other honoureth them with the name of the excellent and worthies of the earth which is an effect of the former vers 3. The persons who haue no part in the fruits of the Prophets well doing are of two sorts 1. The Lord himselfe who is alsufficient and can no waies be aduantaged by any mans well doing vers 2. in the end 2. The prophane and wicked of the world The exclusion of these from communicating in the good he is ready to do is implied in the profession he maketh to extend his well doing to the Saints and therefore not to the prophane and wicked of whom he doth vers 4. protest his hatred and detestation So as by noting the persons vnto vs who haue no part in his well doing we may vnderstand him as if he reasoned thus The persons that are to haue part in the fruites of my well doing are either thou O Lord or the wicked or thy deare children Not thou O Lord who canst not be aduantaged thereby nor the wicked whom I hate and detest Therefore they are thy deare children whom I loue that are to haue part in the fruites of my well doing The motiue inducing the Prophet to the doing of good vnto the Lords deare children is this In whom my whole delight and loue is vnto them I am readie to doe good The Lords deare children are they in whom my whole delight and loue is vers 3. in the end Therfore the Lords deare children are they vnto whom I am readie to doe good vers 3. in the beginning Touching the Assumption the delight and loue therein mentioned he doth notifie vnto vs by drawing into consideration the contrarie affection he beareth vnto such as are the opposites of Gods children namely the Idolaters and wicked of the world He concludeth thus I detest and hate the Idolaters and wicked of the world vers 4. Therefore I doe with speciall loue and delight embrace Gods deare children vers 3. in the end The former part of this conclusion touching Idolaters and the Prophets detestation of them is set out vnto vs 1. By a description of Idolaters vers 4. in the begin 2. By two actions of the Prophets whereby he discouereth and professeth his hatred of them vers 4. in the other part of the verse The description of Idolaters 1. Is from a comparison wherein they are resembled to men who marrie wiues and conferre dowries vpon them For so Idolaters doe in the inward worship and deuotion of their hearts as it were marrie themselues to Idols and endow them with their goods as may appeare in that at their great charge they erect Churches Altars and Images vnto them and withall do honour them with holie daies solemne feasts and oblations of worth 2. It is from the effect and issue which followeth vpon this course held by Idolaters For thereby they multiplie anguish and troubles vnto themselues that is they draw vpon themselues by the iustice of God both inward and outward calamities and vexations as appeareth by Deut. 31. vers 16.17 The actions of the Prophet whereby he discloseth and
to slay such as be of vpright conuersation 15 But their sword shall enter into their owne heart and their bowes shall be broken 16 A small thing is better vnto the iust man than great riches to the wicked and mightie 17 For the armes of the wicked shal be broken but the Lord vpholdeth the iust men 18 The Lord knoweth the daies of vpright men and their possession shall be perpetuall 19 They shall not be confounded in the perillous time and in the daies of famine they shall haue enough 20 Whilest the wicked perish and the enemies of the Lord as the fat of lambes as this consumeth vanishing into smoke so they consume 21 The wicked borroweth and cannot repay but the righteous is mercifull and giueth 22 For such as be blessed of God doe by right of inheritance possesse the earth but they that be cursed of him shall be cut off 23 The steps of the man with whose way the Lord is delighted are established by him 24 When he falleth he is not vtterly cast down for the Lord vpholdeth his hand 25 I haue been young and now am old yet I neuer saw the righteous forsaken nor his seede begging bread 26 He is euer mercifull and lendeth and his seede enioyeth the blessing 27 Depart from euill and doe good and thou shalt dwell for euer 28 For the Lord loueth righteousnes and forsaketh not his Saints they are preserued for euer but the seede of the wicked is cut off 29 The righteous man shall by right of inheritance possesse the earth and dwell therein for euer 30 The mouth of the righteous speaketh of wisedome and his tongue talketh of iudgement 31 The law of his God is in his heart and his foote slideth not in his steps 32 The wicked watcheth the righteous and seeketh to slay him 33 But the Lord will not leaue him in his hand nor suffer him to be condemned when he is iudged 34 Waite thou on the Lord and keepe his way and he shall exalt thee that thou maist by inheritance possesse the land thou shalt see the destruction of the wicked 35 I haue seene the wicked strong and spreading himselfe like a greene bay tree 36 Afterward he passed away and loe he is no more and I sought him but he could not be found 37 Marke the vpright man and behold the iust the end of that man is peace 38 Whereas the transgressors be destroyed together and the end of the wicked is cut off 39 The deliuerance of the righteous is from the Lord he is their strength in the time of trouble 40 And the Lord helpeth them and deliuereth them he deliuereth them from the wicked and saueth them because they trust on him ANALYS PSALM 37. The Prophet in this 37. Psalme imparteth with vs a direction how to carrie our selues in the case of the prosperity of the wicked and our owne particular distresse and consequently a remedie against such temptations as doe grow from the consideration of the said prosperitie and distresse To which purpose he disputeth this question That the godly are without grieuing at the prosperitie of the wicked to rest vpon the Lord and to walke obediently before him Before we proceede to lay foorth the Prophets demonstration of this question forasmuch as the branches of it be diuers and dispersed into sundrie verses in some of them ioyntly and in some of them singly it shall not be amisse to obserue briefly how and where they be set downe There are as we see three branches of the said question 1. Not to grieue at the prosperitie of the wicked 2. To rest vpon the Lord. 3. To walke obediently before him The first branch is vers 1.7 and 8. The second and third branch are ioyntly and cleerely comprised vers 3. in the beginning and vers 34. in the beginning It is said vers 3. Trust in the Lord and doe good So is it said vers 34. Waite on the Lord and keepe his way In which verses by doing good and by keeping the Lords way is meant an obedient and holy walking before him All three branches are in the 4. verse though somewhat obscurely noted vnder this forme of speech Delight thy selfe in the Lord. Whereby is meant that we should without grieuing at the Lords proceedings rest satisfied with his good pleasure declared by them and so conforme our will to his will by depending on him and by pleasing him in the traine of our life To doe this is to take delight and contentment in the Lord. In some other verses one of the said branches onely is specified as Vers. 5. and 7. Our resting on the Lord is mentioned Vers. 27. Our walking obediently before him is remembred But forasmuch as these branches are in other verses ioyned together and made the principall and maine scope of the Prophets dispute in this Psalme we must where we finde them seuered conceiue notwithstanding that by noting one part the other parts are implied and signified Now the demonstration of the said question comprising in generall whatsoeuer is in this Psalme deduced by the Prophet is this If the Lord proceede with the wicked to their ruine and with the godly to their good then ought the godly without grieuing at the wicked to rest on the Lord and to walke obediently before him But the Lord proceedeth with the wicked to their ruine and with the godly to their good Therefore ought the godly without grieuing at the wicked to rest vpon the Lord and to walke obediently before him The Proposition is omitted but being thus supplied it will the better informe our iudgement in discerning and waighing the conclusion Of the Assumption there be two parts namely The Lords proceeding with the wicked to their ruine The Lords proceeding with the godly to their good The first part of the Assumption concerning the Lords proceeding with the wicked to their ruine is declared in the second verse by obseruing the circumstance of the short time that they are to florish The wicked shall saith the Psalmist be quickly cut down This their short florishing and speedie fall is made euident vnto vs by comparing it to the speedie withering of grasse and any other greene herbe The comparison is this As grasse and any other greene herbe doth quickly wither and vanish So shall the wicked speedily fall be reduced to nought This part of the said Assumption touching the ruine of the wicked is repeated vers 9 and the circumstance of the short time allotted to their florishing rementioned v. 10. The second part of the said Assumption which concernes the Lords proceeding with the godly to their good is not in these generall termes deliuered by the Prophet but may sensibly be collected from the consideration of the particular blessings which the Prophet hath sprinkled in sundrie parts of this Psalme to the end he might by shewing how gratious the Lord is towards his children thereby induce them to a dependance on him and to a course of
pietie in their life Let vs see then what these particulars are and how by them he disputeth this question of resting vpon the Lord and walking obediently before him without grieuing at the prosperitie of the wicked His first argument for the perswading hereof is this Arg. 1. Thou shalt by thy dependance on the Lord and by walking obediently before him enioy for a long time a safe and comfortable estate of life vers 3. And repeated vers 9. 11. And vers 27. 34. Therefore rest vpon the Lord and walke obediently before him vers 3. Also vers 27. and 34. The former part of this reason is deliuered in the third verse vnder these words Inhabite thou or Thou shalt inhabite the earth and be fed assuredly And in the 9. and the 11. verse vnder these termes They shall by inheritance possesse the earth Hereby is promised vnto the godly man that he shall be preserued on the earth a long time and supplied with the comforts of this life as being by the gratious ordinance and fauour of God in Christ the right owner and Lord of the earth Further this reposing on the Lord and this sanctified cariage of life is solicited by the Prophet in this sort Arg. 2. Thou shalt by this religious course of life obtaine at the hands of the Lord the requests of thine heart vers 4. in the end Wherefore rest on the Lord and liue obediently before him vers 4. in the beginning That this is the interpretation and sense of these words Delight in the Lord is shewed before His perswasion to the said dependance and holines of conuersation is in the 5. verse framed and tendered after this forme Arg. 3. By this course of dependance on the Lord and holines of life it shall succeede well with thee in all thy affaires vers 5. in the end Where it is said The Lord shall bring it to passe that is Blesse and prosper thee in thy proceedings Rest therefore on the Lord and walke obediently before him vers 5. in the beginning where vnder the name of one part of the question both parts of it are to be vnderstood The former sentence of this perswasion being such as may be excepted vnto the Prophet doth in the 6. verse preuent and satisfie the exception that may be taken against it The exception is not in distinct termes expressed but by the answere thereto we may conceiue it to be this The life of the godly man doth rest exposed to sundrie calumnies and oppressions Therefore it succeedeth not well with him in all his affaires The Prophets answere to this exception is such as if hee should directly say That howsoeuer the godly man is exposed to calumnies and oppressions yet it followeth not that therefore it succeedeth ill with him in his particular This deniall of the sequell presented in the said exception as if it were expresly set downe as it is out of congruitie to be vnderstood the Prophet doth iustifie by acquainting vs with the Lords proceeding in this case on the behalfe of the godly For he giues vs to vnderstand in the 6. verse That howsoeuer the innocencie of the godly be at sometime couered as it were with a thicke and darke mist of slander and oppression yet the Lord will in his good time scatter and dissolue this mist and so make the innocencie of the godly apparant and cleere to the world For thus saith the Prophet touching this point The Lord will bring foorth thy righteousnes that is make thy innocencie knowne to the world notwithstanding any mist of slanders cast vpon it And therefore it followeth not that in the case of slanderous imputations laid vpon thee it succeedeth ill with theee in thy affaires Now the cleerenes which the Lord will set vpon the innocencie of the godly man is notified vnto vs by a double comparison For it is compared first in generall with the light of the Sunne then in particular with the light of the Sunne at noone day As if he said The light of the Sunne is great but the light and cleerenes which the Lord shall set vpon the innocencie of the godly man shall equall it nay which is more it shall equall the brightnes of the Sunne at noone day These verses following viz. the 7.8.9.10.11 doe repeate that which hath bin afore deliuered In the 7. and 8. verses the generall and maine question is contained The first part of the 9. verse with the whole tenth pertaine to the first part of the generall Assumption which concernes the Lords proceeding with the wicked to their ruine And y e second part of the 9. verse together with the 11 do remember vnto vs that which is propounded in the end of the third verse as the first particular argument perswading dependance on the Lord and a sanctified cariage of life Thus you see how the Prophet hath concluded the maine question by three particulars importing the Lords gratious proceeding with the godly to their good Before he proceede further he incountreth and refelleth three obiections made against this fauourable proceeding held by the Lord towards his children The first obiection is vers 12. thus Obi. 1. v. 12. The wicked are suffered by the Lord to plot and practise against the iust This is declared by noting vnto vs the cause of this plotting namely their malice which is implied and signified by that effect of gnashing their teeth Therefore it seemeth that the Lord proceedeth not so gratiously with the godlie as hath been remembred The answere to this obiection is vers 13. by imparting with vs the frustration and dissuccesse of the sayd plotting thus Answer v. 13. Their plotting against the iust is vaine and without successe vers 13. in the beginning Where the Prophet ascribing vnto the Lord the action of laughing doth thereby shew that the Lord holdeth such proiects and practises at which he laugheth for succeslesse and vaine For were they to take effect it could not with any congruity be said that the Lord laugheth at them Therefore the plotting of the wicked against the iust hindreth not but that the Lord may be said to hold notwithstanding a gratious proceeding with y e iust The former part of this answere touching the miscariage and failing of the wicked in their plots and practises is cleered by aduertising vnto vs the cause of the said failing which is a determination on the part of the Lord to dispatch the wicked ere they execute their designes The conclusion is this The Lord doth by the eye of his prouidence direct to a reall issue his determined dispatch of the wicked ere they execute their designe against the iust vers 13. in the end Where it is said The Lord seeth the day that is the appointed and decreed ruine of the wicked to be at hand By the Lords seeing the approch hereof we are to vnderstand not an idle beholding but an actual directing to issue on the Lords part of the said determined dispatch and
ruine of the wicked Therefore the plotting of the wicked against the godly is vaine and without successe vers 13. in the begin The second obiection is vers 14. thus Obi. 2. The wicked attempt the destruction of the godlie which the Prophet signifieth by two particular actions of theirs the one of drawing their sword the other of bending their bow against the iust And therefore it may seeme that the Lord suffering this attempt against the godly proceedeth not so gratiously with them as hath been mentioned The answere hereto is vers 15 where the Prophet though not in formall and expresse termes yet in sense and effect denieth the sequell deduced in this obiection For he telleth vs that howsoeuer the wicked attempt against the godly yet his attempt is such as is not to be regarded it being in the issue thereof not only frustrated and disappointed but of a fatall and pernitious consequence to the vtter ouerthrow of himselfe As if the Prophet should frame his answere to the said obiection thus Answer v. 15. The attempts of the wicked are frustrated by the Lord and made the meanes of their owne destruction Therefore notwithstanding their attempts suffered by the Lord it may iustly be said that the Lord proceedeth gratiously with his children The third obiection is not set downe but preuented by an answere thereto in the 16. verse The obiection is this Obi. 3. The godly hath little whereas the wicked abound in wealth And therefore it seemeth that the Lord is not so gratious in his proceeding with the godly as is remembred The answere to this third obiection is comprised in the 16. and 17. verse The Prophet in the 16. verse tendreth this answere Ans. v. 16 and 17 The little pittance which the Lord furnisheth vnto the godly man is of great vse and comfort And therefore it cannot vpon any such regard as is noted in the obiection be inferred that the Lord proceedeth not gratiously with his children The former branch of this answere is cleered vnto vs 1. By comparing the little pittance of the godly with the wealth of the wicked in the quantitie of the present vse and comfort yeelded by each of them vers 16. 2. By comparing the said little pittance with the wealth of the wicked in the point of lasting and continuance incident to each of them vers 17. The first comparison is this The wealth of all the wicked in the world heaped together may be of great comfort and vse to any one of the wicked But the little pittance furnished by the Lord vnto one godly man is to the same man of farre greater vse and comfort The second comparison is this The wealth of the wicked doth vanish and perish ver 17. in the beginning where the Prophet expresseth and deliuereth this sentence by saying that the armes or strength of the wicked which consisteth in their wealth shall be broken But the substance and reliefe of the godly doth last and remaine v. 17. in the end Where by these words The Lord vpholdeth the iust we are to vnderstand the supporting of the substance and intertainment allotted to the iust For there being in this 17. verse a comparison wherein things are compared in a different and vnlike qualitie the analogie betwixt the first and latter part of the comparision will not hold good without some such interpretation The first part of the comparison doth touch the perishing not of the wicked mans person but of his wealth And therefore the second part of the said comparison must proportionably concerne not the iust mans person but his intertainment and substance Besides this 17. verse being an answere to an obiection which importeth the substance and reliefe of the godlie to be very little the sense of it cannot be sutable with y e obiection vnlesse it be expounded as hath been said This exposition is likewise confirmed by that which is deliuered in the 18. verse where the Psalmist proueth that the possession of the iust remaineth for euer that is That the iust shall neuer faile of intertainment and reliefe The Prophet hauing in this sort answered the said third obiection he doth thereupon take an occasion to dispute and determine this excellent and comfortable question namely That the Lord supplieth vnto the godly continuall reliefe and maintenance vers 17. 18. The said question is set downe in the end of the 17. and 18. verses In the 17. it is said That the Lord supporteth the iust that is hath that regard to their substance and reliefe as it neuer faileth them In the 18. it is auouched that their possession lasteth for euer that is the Lord doth alwaies relieue and feede them Let vs now see how the Prophet doth handle and iustifie this his assertion The first argument for the cleering thereof is concluded thus Arg. 1. Of whom the Lord hath a speciall regard and care to them their intertainment and reliefe neuer faileth But of the godly the Lord hath a speciall regard and care vers 18. in the beginning where it is said That the Lord knoweth the daies of the vpright men that is The Lord is carefull that it succeede well with them Therefore to the godly their intertainment and reliefe neuer faileth vers 17.18 The second proofe vsed by the Psalmist for the deciding of the question in hand is a comparison of this nature Arg. 2. If reliefe faile vnto the godlie at any time it will in all likelihood faile them in the time of famine But reliefe shall not faile them in the time of famine vers 19. Therefore reliefe shall not faile vnto the godly at any time vers 17.18 The Assumption is set out vnto vs by three seuerall illustrations whereof 1. The first serueth to distinguish betwixt that which in the time of famine befalleth vnto the godly and that which happeneth not vnto them The argument of distinction is this The godly shall not be distressed with want in the time of publike famine vers 19. in the begin But in such a time they shall be filled and satisfied vers 19. in the end 2. The second is a comparison wherein is shewed how differently in the time of famine it succeedeth with the wicked and the godly thus The wicked shall perish in the time of famine for want of reliefe vers 20. But to the godly reliefe shall not faile in such a time vers 19. The former part of this comparison is thus declared Euen as the fat of tender lambes in sacrifices consumeth away vers 20. in the midst So the wicked waste and perish in the time of famine vers 20. in the beginning and end 3. The third illustration of the said Assumption is this The godly man doth in the time of famine giue vnto others for their reliefe vers 21. in the end Therefore the godly man hath at that time wherewithall to relieue himselfe vers 19. The former sentence of the said third illustration is made manifest vnto vs by noting 1.
The different course held by the wicked in the time of famine thus The wicked borrow for their reliefe in the time of famine and repay not vers 21. in the beginning But the godly giue and are helpfull vnto others in that time vers 21. in the end 2. By noting the cause and meanes whereby the godly are inabled to giue and to be helpfull vnto others thus Who by the blessing of the Lord doe possesse the earth with the commodities of it as the right owners of the same they are inabled to giue vnto others in the time of famine But the godly by the blessing of the Lord do possesse the earth with the commodities of it as the right owners of the same vers 22. Therefore the godly are inabled to giue vnto others for their reliefe in thâ— time of famine vers 21. The Assumption is amplified by a comparison of things different and vnlike amongst themselues thus The wicked being accursed of the Lord shall be cut from the earth and the commodities of it vers 22. in the end But the godly being blessed of the Lord doe and shall possesse the earth with the commodities of it as the right owners of the same vers 22. in the beginning Hitherto the second argument to proue That the godly shall neuer want reliefe and intertainment hath been handled The third followeth vnder this forme Arg. 3. The Lord doth settle and fortifie the state of the godlie vers 23. Where these words The man with whose way the Lord is delighted containe a description of a godly man Therefore the godly cannot want reliefe and intertainment vers 17.18 To the Antecedent of this third argument the Prophet hath added by way of anticipation an answer to an obiection which may be made against the said Antecedent The obiection is this The godly falleth from his condition How therefore can it be said that his condition standeth established and fortified by the Lord The answere to this obiection is from a distinction of falles vers 24 where the Prophet distinguisheth betwixt falles thus The fall of the godly is not an vtter deiection but a recouerable fall And therefore notwithstanding a fall of this kinde it may truly be auouched that he is of a setled and fortified estate and condition This answere importing the fall of the godly to be recouerable is amplified from the cause of this recouerie thus The Lord doth hold the godly from vtter deiection and raiseth him from the fall wherein he is vers 24. in the end Therefore when the godly falleth from his estate he recouers himselfe againe thereto vers 24. in the beginning The fourth reason whereby to cleere the question of the perpetuall reliefe and intertainment supplied to the godly man is drawne from a testimonie of the Prophets particular experience and obseruation which is double the one of neuer seeing the godly man goe from doore to doore a begging vers 25 the other of obseruing him to be helpfull vnto others and blessed in his children vers 26. The conclusion grounded on these two particular obseruations is this I haue not at any time seene the godly man or any of his posteritie begge their bread from doore to doore but I haue obserued him to be helpfull vnto others and blessed in his children vers 25. and 26. Whereupon I may reasonably inferre that the godly man endures not want of reliefe and intertainment vers 17.18 Touching the Prophets obseruation in this behalfe wee must vnderstand that the profession and state of begging was prohibited by the law of God and accursed by him Whereupon it is credible that no godly man would so carrie himselfe as to be forced to offend against the sayd law and so to incurre the curse of the Lord who is alwaies at the right hand of his children to guide and support them Hitherto the Prophet hath disputed and cleered three obiections made against the fauourable and gratious proceeding held by the Lord towards his children To which dispute he hath likewise added the discussing of this worthy and comfortable Assertion concerning The Lords supplying of reliefe from time to time vnto the godly Now therefore hauing shewed not onely in the former part of the Psalme but in handling the said obiections and Assertion added thereto That the Lord proceedeth with the wicked to their ruine and with the godly to their good he doth returne in the 27. verse to his maine and principall exhortation of resting vpon the Lord and walking obediently before him To perswade hereto the Prophet vers 27. repeateth and againe presenteth vnto vs the conclusion propounded in the 3. verse The conclusion is this By this course of resting on the Lord and walking obediently before him the godly shall enioy a long safe and comfortable life vers 27. in the end Wherefore rest on the Lord and walke obediently before him vers 27. in the beginning Where the later branch of this conclusion which concernes holie obedience of life is onely mentioned but vnder the name of this wee are to conceiue likewise of the former as set downe Now to make it appeare vnto vs that this repetition of the said conclusion is not idle and out of want of other matter but of speciall moment and vse the Prophet drawes into discourse and consideration the doctrine comprised in the Antecedent of the said conclusion amplifying and cleering the same by sundrie arguments namely 1. By noting vnto vs the cause of enioying so happie and comfortable an estate of life thus Whom the Lord loueth and neuer forsaketh they shall enioy a long safe and comfortable life But the godlie are those whom the Lord loueth and neuer forsaketh vers 28. Therefore the godly shall enioy a long safe and comfortable life vers 27. in the end and vers 28. in the midst and vers 29. 2. By imparting with vs by way of comparison the Lords vnlike different proceeding with the wicked thus The wicked are cut off by the Lord from the enioyance of this happie and comfortable life vers 28. in the end Where by an argument from the greater to the lesse hee sheweth That not only the wicked but their seede also and posteritie shall be cut off But the godlie shall enioy the said happie life vers 27.28.29 3. By describing vnto vs a iust and godly man vers 30. and 31. The description is this He is a godly man who conformeth himself to the law of the Lord 1. In his speech ver 30. 2. In his heart ver 31. 3. In his life actions vers 31. in the end 4. By answering an obiection made against the enioyance of the said happie life promised to the godly man in the antecedent of the aboue named conclusion The obiection is this The wicked watcheth the righteous and seeketh to kill him vers 32. How therefore shall the godlie man enioy the happie life promised vnto him The answere hereto is this The Lord deliuereth the righteous from the hand
of the wicked This action of the Lords is in the 33. verse noted by these two particulars the one of not leauing the iust in the hands of the wicked the other of not suffering him to be iudicially at the appetite of the wicked condemned Therefore howsoeuer the wicked seeke the dispatch of the iust yet shall the iust enioy the happie life promised vnto him Thus we see how the Prophet to presse his maine exhortation of resting on the Lord and walking obediently before him hath in the 27. verse not onely repeated the conclusion deliuered in the 3. verse but hath also set vpon the antecedent part thereof foure worthie illustrations from the beginning of the 28. to the end of the 33. verse Now in the 34. verse before he fall to a fresh prosecution of the said exhortation hee doth out of a purpose to imprint in our hearts and memories a doctrine of so excellent vse and comfort recommend again vnto vs the said conclusion offered in the third verse And then in the end of the 34 he vrgeth and inforceth the said exhortation of resting on the Lord and walking obediently before him by this argument which is in number the fourth whereby the principall question of the Psalme is concluded Arg. 4. By this course of resting on the Lord and walking obediently before him thou shalt obtaine this further mercie at his hands as to be an eye witnesse of the execution of the Lords iustice vpon the wicked vers 34. in the end Wherefore rest vpon him and walke obediently before him vers 34. in the beginning To the former part of this reason the Prophet hath added a declaration from two comparisons 1. The first is this carying with it a testimonie of experience I obserued and discerned the wicked to vanish and perish vers 36. Wherefore obserue and thou also shalt see him vanish and perish vers 34.38 The first sentence of this comparison is amplified by the like obseruation made of the wicked mans contrarie estate thus I saw the wicked florish vers 35. Where this florishing of the wicked is resembled to the spreading and florishing of a Bay tree So I obserued and discerned him to vanish and perish vers 36. 2. The second comparison whereby to shew that the iust shall see with his eye the ruine of the wicked and wherein is noted vnto vs the obseruation of a contrarie euent in the godly is set downe in this sort Obserue the godly man and thou shalt see how he endeth his daies in peace and prosperitie ver 37. Obserue in like manner the wicked and thou shalt aswell see how he endeth in miserie and destruction vers 34.38 That part of the second comparison which concernes the peaceable and prosperous end of the iust is thus argued Whom the Lord euer helpeth and deliuereth in the time of affliction their end must needes be peaceable and happie But the godly are they whom the Lord euer helpeth and deliuereth in the time of affliction vers 39. and 40. Therefore the end of the godlie men must needes bee peaceable and happie vers 37. The Assumption is made knowne and euident by this reason Who so repose their trust in the Lord for deliuerance in time of affliction them the Lord euer helpeth and deliuereth at such time But the godly are they who repose their trust in the Lord for deliuerance in time of affliction Therefore the godly are euer holpen and deliuered by the Lord at such time The Proposition is omitted as being the Lords knowne promise The Assumption is vers 40. in the end The Conclusion is vers 39. and 40. PSALM 39. TO Ieduthun the Master of the Quier a Psalme of Dauid 2 I said I will take heede to my waies that I sinne not with my tongue I will keepe my mouth brideled while the wicked is in my sight 3 I was dumbe and spake nothing I kept silence euen from good but my sorrow was more stirred 4 Mine heart was hote within me and the fire kindled in my meditation Whereupon I spake with my tongue saying 5 Lord let me know mine end and the measure of my daies what it is let me know how long I am to liue 6 Behold thou hast made my daies as an hand bredth and the time of my life is before thee as nothing surely euery man is altogether vanitie though neuer so strongly setled Selah 7 Doubtlesse man walketh in a shadow doubtlesse he maketh great adoe for nought he heapeth vp riches and cannot tell who shall gather them 8 But now Lord what waite I for mine hope is in thee 9 Deliuer me from all my transgressions and make me not a reproch vnto the foolish 10 I hold my peace I open not my mouth because thou didst it 11 Remoue from me thy wound for I faint by the stroke of thy hand 12 Assoone as thou doest chastise man rebuking him for his iniquitie thou doest dissolue his excellencie as a moth Surely euery man is meerely vanitie Selah 13 Heare my prayer O Lord and hearken vnto my crie be not deaffe vnto my teares For I am a stranger before thee and a seiourner as all my fathers 14 Stay thine hand from me that I may refresh my selfe before I goe hence and be not ANALYS PSALM 39. The Prophet being vnder the afflicting hand of the Lord doth in this Psalme relate vnto vs 1. The combat he had betwixt the spirit and the flesh From the beginning of the second verse to the end of the seuenth 2. The issue of the said combat From the beginning of the 8. verse to the end of the 14. The combat is described by setting downe 1. The actions of the spirit vers 2.3 2. The incounter of the flesh vers 3. in the end and vers 4. The actions of the Spirit in the Prophet Dauid are two 1. His resolution not to let fall any passionate words vers 2. 2. The performance of this resolution vers 3. in the former part thereof His resolution to be silent and to forbeare all distempered and impatient speeches is set out vnto vs by implying the ende hee aymeth at therein which is to preuent and take from the wicked who obserued the cariage of the Lords children al occasion of traducing and reproching the profession of fearing the Lord. This end is not in distinct and expresse termes particulated but necessarilie and sensibly implied in the second verse vnder these words While the wicked is before me that is while the wicked obserueth me watcheth an occasion to deride and scandalize the cariage and profession of the godly Now what the wicked would obserue and traduce to preuent that the Prophet voweth silence But the cariage and profession of the godly is that which the wicked would obserue and traduce Therefore to preuent and disappoint the wicked herein the Prophet resolued with himselfe to refraine his tongue The performance of the said resolution to be silent is amplified by a comparison in this
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.
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
y e discourse of the flesh together with the effect wrought thereby aswell in himselfe as in sundrie other the Lords children doth now verse 15.16.17 acquaint vs with the course hee held whereby to resolue himselfe touching the maine point in question namely Whether the Lord were good vnto his children The course held by the Spirite for resolution in the said maine question of the Lords affection to his people was the Prophets recourse vnto the Sanctuarie that is to the Lords holy word laid vp and reserued in the Sanctuarie verse 17 where hee doth apparantly confesse these two things the one his entrance into the Sanctuarie the other the information receiued there how the Lord stood affected both to the wicked and to the godly to the wicked as a seuere Iudge to the godly as a kind and gracious father euer regarding their good Of this nature and reach must we conceiue the said information to bee as may appeare by the verses going before and following howsoeuer it seeme to concerne the wicked only in that they alone are mentioned in the 17. verse Now this course of repairing vnto the Sanctuary there to be resolued in the said question of the Lords affection to his people had this discourse in the hart of the Prophet for the ground thereof I must iudge of the Lords affection to his people either by his outward proceedings with them or by the light of his word in the Sanctuarie But not by his outward proceedings with them v. 15.16 Therefore by the light of his word in the Sanctuarie vers 17. Vpon this discourse as vpon a good warrant and ground he repaireth vnto the Sanctuary for the purpose aforesaid In liew of the Assumption the Prophet hath in the 15. and 16. verse substituted the proofe thereof by two seueral arguments whereby this course of iudging is disclaimed and found vnworthie to be held aswell in regard of the preiudice and wrong which would ensue thereupon to the Lords children as in respect of the lost labour therein or impossibility to attaine therby vnto the true and certaine knowledge of the Lords affection towards his people He concludeth thus If to iudge of the Lords affection to his people by his outward proceedings with them would be both a wrong to the profession of his children and likewise a lost labour I will forbeare to iudge of the Lords affection to his people by his outward proceedings with them But to iudge of the Lords affection to his people by his outward proceedings with them would bee both a wrong to the profession of his children and likewise a lost labour ver 15. and 16. In the 15. verse he saith that in case he should thus speake thereof that is thus interpret the Lords affection to his people by the outward euents of prosperitie and aduersitie hee should betray the profession of his children by exposing it to disreputation and contempt For if it be once apprehended that the Lord regardeth the wicked aswell as the godly who will hold in any recommendation and accompt this profession of worshipping the Lord In the 16. verse affirming that it seemed vnto him an hard thing to be resolued in the said question he meaneth that the difficultie was such as all indeuours to that purpose became vaine and fruitlesse Therefore will I forbeare to iudge of the Lords affection to his people by his outward proceedings with them Thus you see what the direction and course is which the Spirit held for resolution in the said maine question of the Lords affection towards his people so as the dispute betwixt the Spirit and the flesh touching this question was drawne vnto this issue and conclusion That the Lord notwithstanding his prospering of the wicked and his afflicting of the godly is good vnto Israel We are now to vnderstand from the Prophet being thus particularly and soundly informed out of the Sanctuary the ground and reason of the said issue and conclusion which in summe is this If the Lord hath ordained for the wicked howsoeuer they florish iudgement and destruction and for the godlie an happie issue from out their trouble then is God good to Israel But the Lord hath ordained for the wicked howsoeuer they florish iudgement and destruction and for the godly a blessed issue from out their trouble From the 18. verse to the end of the Psalme Also this blessed issue is implied vers 1. Therefore God is good to Israel vers 1. The first part of the Assumption concerning the destruction of the wicked is by the Prophet cleered and set forth vnto vs thus 1. By comparing their deiecting with their setting vp vers 18. As thou hast placed them in a slipperie estate So doest thou deiect them from the same into vtter desolation 2. By noting the manner of their destruction which is sudden and fearfull vers 19. Where is implied also for cleering this point a testimonie from experience and obseruation as if the Prophet should say Behold wee see with our eyes how they are in a moment deiected and destroyed 3. By resembling their vanishing to a dreame vers 20. As a dreame vanisheth when we awake So vanish the wicked and their prosperitie 4. By declaring the efficient cause of their destruction ver 20. in the later part Where the Lords awaking that is the displaying of his power to doe iustice on the wicked is noted to bee the cause by the force whereof their image that is their outward flourishing estate is made contemptible and brought to nought The second part of the said Assumption which importes the happie issue of the godly from out their trouble is not in these distinct termes expressed But forasmuch as the Word which discloseth the Lords iustice to the wicked doth withall discouer his loue compassion to the godly we must conceiue it as set downe in expresse termes as indeede we find this point of happines on the part of the Lords children insinuated and comprehended as in the first verse so likewise in the latter part of the Psalme which containes the Prophets solemne profession of perpetually depending vpon the Lord. Which profession of his beginneth vers 23. and so continueth to the ende of the Psalme The ground of the said maine issue and conclusion being thus laid forth the Prophet hath verse 21. and 22. added thereto a confession and censure of the brutish conceit whereinto hee was readie to slip touching the Lords affection to his people His censure is propounded thus When I grieued at the prosperitie of the wicked and at the affliction of the godly I was foolish and senselesse vers 21. and the first part of vers 22. When I was ignorant of the Lords affection to his people I grieued at the prosperitie of the wicked and at the affliction of the godly Omitted Therefore when I was ignorant of the Lords affection to his people I was foolish and senselesse vers 22. in the later part Where he expresseth this imputation
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
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
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