are inuited to this dutie of praising the Lord. The particulars are these 1. The Angels which are described vers 20. 1. By their exceeding strength 2. By their action of executing with all readines the Lords commandements 2. All other creatures in heauen earth which are described vers 21. 1. By comparing thē to Armies 2. By their imploymēt in the Lords seruice 3. All the Lords workes of mercie and iustice in any part of the world whatsoeuer vers 22. PSALM 104. MY soule praise thou the Lord. O Lord my God thou art exceeding great thou art clothed with glorie and maiestie 2 Who couereth himselfe with light as with a garment who spreadeth the heauens like a tent 3 Who laieth the beames of his high chambers in the waters who maketh the thicke clowdes his chariot who walketh vpon the wings of the winde 4 Who maketh his Angels spirits and his ministers a flaming fire 5 He hath set the earth vpon her foundations so that it shall neuer be remoued 6 Thou haddest couered it with the deep as with a garment the waters stood aboue the mountaines 7 At thy rebuke they fled at the voyce of thy thunder they hasted away 8 They ascended by the mountaines they descended by the valleis into the place which thou hast established for them 9 Thou hast set them a bound which they shall not passe they shall not returne to couer the earth 10 He sendeth the springs into the valleis that they might runne betweene the mountaines 11 That they may giue drinke to all the beasts of the field and that the wilde asses may therewith quench their thirst 12 That by these springs the foules of the ayre may dwell singing amongst the branches 13 He watreth the mountaines from his high chambers and the earth is filled with the fruite of thy workes 14 He causeth grasse to grow for the cattell and herbe for the vse of man making nourishment to come from out the earth 15 As wine that maketh glad the heart of man oyle to make the face to shine and bread that strengthneth mans heart 16 The high trees are therewith satisfied the Cedars of Libanon which he hath planted 17 That the birds may make their nests there the Storke dwelleth in firre trees 18 The high mountaines are for the Goates the rocks are a refuge for the Conies 19 He hath appointed the Moone for seasons the Sunne knoweth his going downe 20 Thou bringest darknes and it is night wherein all the beasts of the forrest creepe foorth 21 The young lions roare after their pray and seeke their meate of the mightie God 22 When the Sunne riseth they retire and couch in their dennes 23 Then goeth man foorth to his worke and to his labour vntill the euening 24 O Lord how great are thy workes in wisedome hast thou made them all the earth is full of thy riches 25 It is this great and wide Sea wherein there are things creeping innumerable small liuing creatures with great 26 There walke the ships and that great Leuiathan whom thou hast made to play therein 27 Al these waite vpon thee that thou maist giue them their foode in due season 28 Thou giuest it vnto them and they gather it thou openest thine hand and they are filled with good things 29 If thou hide thy face they are troubled if thou take away their breath they die and returne to their dust 30 If thou send foorth thy spirit they are created and thou renuest the face of the earth 31 Glorie be to the Lord for euer let the Lord reioyce in his workes 32 Who looking vpon the earth it trembleth and who touching the mountaines they smoake 33 I will sing vnto the Lord all my life I will praise my God while I liue 34 My meditation will be acceptable vnto him I will reioyce in the Lord. 35 The sinners shall be consumed from out the earth and the wicked till there be no more O my soule praise thou the Lord. Praise ye the Lord. ANALYS PSALM 104. This Psalme hath a correspondence in argument with the former For as in the former the Psalmist prouoketh himselfe and others to magnifie the Lord so in this hee inuiteth himself and others to the same dutie The difference of the one from the other is in the qualitie of the inducements vpon which the performance of the said duty is grounded they being such in the former Psalme as concerne the Church principally and such in this as concerne all mankind yea all liuing creatures The subiect then of this Psalme is this That out of a reuerent and due acknowledgement of the Lords glorie we ought to magnifie him vers 1. in the beginning vers 31. and vers 35. in the end In the beginning of the first verse the Prophet addresseth personally vnto himselfe his exhortation to praise the Lord and in his person to all others as may appeare aswell by the nature of the motiues to this duty alleaged by him they being such as concerne all as likewise by that which is set downe verse 31. and 35. In which verses he stirreth vp others to second him in this seruice of tendring praise and honour vnto the Lord. The principall and maine ground of the said seruice is this If the Lord hath in the creation of things and conseruation of liuing creatures set foorth and published to the view of the world the glorie of his power wisedome and goodnes then out of a due acknowledgement of this his glorie ought we to magnifie him But the Lord hath in the creation of things and the conseruation of liuing creatures set foorth and published to the view of the world the glorie of his power wisedome and goodnes From the beginning of the second verse to the end of the 30 and more summarily vers 24. where the Prophet speaketh thus How great are thy workes in wisedome thou hast made them all the earth is full of thy riches In the first member he noteth the power of the Lord in the second his wisedome in the third his goodnes in the number of the said workes Therefore out of a due acknowledgement of this his glorie ought we to magnifie him vers 1.31.35 The Assumption is handled by the Prophet first in the whole by an argument drawne from the generall then in the seuerall parts thereof In the whole the handling is thus All thy workes doe represent and notifie to the world thy maiestie and glorie vers 1. Where the Prophet affirming that the Lord is exceeding great and that he hath clothed himself with glorie and maiestie doth thereby meane that his works are this garment wherein he hath as it were imbroidered and visibly represented this his glorie And so it is expounded by Cal. Marlo Beza Therefore thy workes of creation and conseruation doe represent and publish the same From the beginning of the second verse to the end of the thirtith and more summarily vers 24. Touching the handling of the said Assumption in the
the Lord may take delight in his workes and not repent him that he hath made them vers 31. in the end The last argument vsed by the Prophet to inforce this dutie of magnifying the Lord is a comparison of equalitie wherein is offered to our consideration an example and profession on the part of the Prophet that himselfe during life will not faile to performe the said dutie His conclusion is this As for my selfe I professe that while I liue I will magnifie the Lord vers 33. Therefore let all other likewise magnifie and honour him vers 31. The Antecedent of this reason is enlarged thus If this my endeuour to magnifie the Lord will be a seruice pleasing and acceptable vnto him while I liue will I magnifie him But this my endeuour to magnifie the Lord will be a seruice pleasing and acceptable vnto him vers 34. in the beginning Therefore while I liue will I magnifie him vers 33. The Assumption is in this sort amplified 1. From the efficient of this acceptation concluded thus Whose endeuour to magnifie the Lord proceedeth from an heart reioycing in him his endeuour cannot be but a seruice pleasing and acceptable vnto the Lord. But the endeuour on my part to magnifie the Lord proceedeth from an heart reioycing in him vers 34. in the end Therefore this my endeuour cannot be but a pleasing and acceptable seruice vnto the Lord vers 34. in the beginning 2. From the consideration of the Lords proceeding with such as will not honour him thus The Lord will cut off from the earth such as refuse to honour and magnifie him vers 35. Therefore will he accept my endeuour to magnifie him as a pleasing seruice vers 34. in the beginning PSALM 107. PRaise the Lord because hee is good yea because his mercie endureth for euer 2 Let them report who haue been redeemed by the Lord and whom he hath deliuered from distresse 3 And whom he hath gathered from the regions of the East and the West of the North and the South 4 Who wandered in the desert and wildernesse finding no citie to dwell in 5 Both hungry and thirstie so as their soule fainted in them 6 When they cried vnto the Lord in their trouble he deliuered them from their distresse 7 And led them forth by the right way that they might come to a citie of habitation 8 Let them therefore magnifie before the Lord his louing kindnes and his wonderfull workes before the sons of men 9 For he satisfied the thirstie soule and filled the hungrie soule with goodnes 10 Such as dwell in darknesse and in the shadow of death bound in miserie and iron 11 Because they rebelled against the wordes of the mightie God and despised the counsell of the most high 12 Whereupon he humbled their hart with heauinesse they fell downe and there was no helper 13 When they cried vnto the Lord in their trouble he deliuered them from their distresse 14 He brought them out of darknes and out of the shadow of death and brake their bandes asunder 15 Let them therefore magnifie before the Lord his louing kindnes and his wonderfull workes before the sonnes of men 16 For he hath broken the gates of brasse and hath cut the bars of iron asunder 17 Fooles who by reason of their transgression and because of their iniquities are afflicted 18 Whos 's soule abhorreth all meate and they are brought to deaths doore 19 When they cried vnto the Lord in their trouble he deliuered them from their distresse 20 He sent his word and healed them and deliuered them from their graues 21 Let them therefore magnifie before the Lord his louing kindnesse and his wonderfull workes before the sonnes of men 22 And let them offer sacrifices of praise and declare his workes with reioycing 23 They who goe downe to the Sea in ships traffiquing vpon the great waters 24 They who see the workes of the Lord and his wonders in the deepe 25 How he commanding raiseth the stormie winde and lifteth vp the waues of the sea 26 How they mount vp to the heauens and descend to the deepe their soule melteth through trouble 27 They stumble and stagger to and fro like a drunken man all their cunning being gone 28 When they cried vnto the Lord in their trouble he deliuered them out of their distresse 29 He turned the storme into calme and the waues became still 30 And the waues being quieted hee brought them reioycing vnto the hauen where they would bee 31 Let them therefore magnifie before the Lord his louing kindnesse and his wonderfull workes before the sonnes of men 32 And let them exalt him in the congregation of the people and praise him in the assembly of the elders 33 He turneth the floods into a wildernesse and the springs of water into drinesse 34 A fruitfull land into barennesse for the wickednesse of them that dwell therein 35 He turneth the wildernesse into pooles of water and the drie land into springs of water 36 There he placeth the hungrie and they build a citie to dwell in 37 And sow the fields and plant vineyards which bring forth fruitfull increase 38 He blesseth them and they multiplie exceedingly and he diminisheth not their cattell 39 Afterward they are diminished and brought low by distresse euill and sorrow 40 He powreth contempt vpon Princes and causeth them to erre in desert places out of the way 41 He raiseth vp the poore out of miserie and maketh him families like a flock of sheepe 42 Let the vpright see it and reioyce and let all iniquitie stop her mouth 43 Who is wise let him obserue these things that they may vnderstand the louing kindnesses of the Lord. ANALYS PSALM 107. The subiect of this Psalme is this That the Lord is to be magnified first by all men in generall vers 1. Secondly by certaine sorts of men in particular From the beginning of the second verse to the end of the 42. verse That the Lord is to be magnified by all men in generall the Psalmist sheweth by this argument The Lord is good vers 1. in the middest Therefore all his people ought to magnifie him vers 1. in the beginning The Antecedent of this reason is amplified by a comparison from the greater thus The Lord is good yea that which is a matter of greater moment and excellencie this his goodnes doth neuer determine but endureth eternally vers 1. in the end Hauing declared that all men in generall ought to praise the Lord he proceedeth to shew that certaine sorts of men are tyed some of them by a proper obligation of an extraordinary mercy some by the regard of a common blessing to a speciall and praisefull acknowledgement of the Lords goodnes towards them Let vs see vpon what particular motiue these seuerall sorts of men are to ground this their action of magnifying the Lord. The first sort is of such as haue wandered out of their way in deserts fainting through hunger and thirst
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
continuance in trouble will draw with it Arg. 5. My remaining in trouble will discourage thy people and occasion the wicked to triumph and blaspheme vers 11. in the end Therefore deliuer me O Lord calling vnto thee for helpe against enemies vers 11. in the beginning Where hee prayeth the Lord to make knowne vnto him the way of his deliuerance and to set his feete actually in the direct path thereof In the 12. verse he grounds his mediation with the Lord for this fauour of deliuerance vpon the end and intention of his enemies Arg. 6. My enemies would depriue me of my good name and of my life vers 12. in the end Where by distinguishing his enemies into slanderers and murderers he noteth their end to be the ouerthrow of his good name and life Wherefore suffer me not O Lord to rest exposed vnto their malice but deliuer me from them vers 12. in the beginning The Prophet hauing hitherto with so many important motiues accompanied his humble petition vnto the Lord for deliuerance hee doth in the two last verses of the Psalme out of an assured perswasion to preuaile with the Lord encourage himselfe to rest confidently vpon him and so returneth to a further inlargement of the first argument alleaged by him to perswade his deliuerance He reasoneth thus If my confident perswasion touching the accomplishment of the Lords promised blessing towards me before my death hath hitherto supported and intertained me in breath and life then ought I still to depend securely on the Lord. But my confident perswasion touching the accomplishment of the Lords promised blessing towards me before my death hath hitherto supported and intertained me in breath and life vers 13. Therefore ought I still to depend securely on the Lord vers 14. Where this conclusion is deliuered by way of an exhortation vnto himselfe The Assumption is set downe vers 13. in these termes I should haue fainted except I had beleeued that I should see the goodnes of the Lord in the land of the liuing Where by the goodnesse of the Lord he meaneth his deliuerance from trouble and the enioying of a successor to his Crowne out of his owne loynes By the land of the liuing he vnderstandeth this present life The Conclusion as hath been noted is vers 14 where it is further inforced to improoue and aduance his dependance vpon the Lord by shewing what effect it worketh on Gods part If the Lord will supplie all grace and comfort to the hearts of such as rest confidently vpon him doe thou O my soule rest strongly and confidently vpon the Lord. But the Lord will supplie all grace and comfort to the hearts of such as rest confidently vpon him vers 14. in the midst Wherefore doe thou O my soule rest strongly vpon the Lord vers 14. in the beginning and end of the verse PSALM 34. ¶ A Psalme of Dauid after he had changed his behauiour in the presence of Abimelech and departed being expelled by him I Will at all times giue thankes vnto the Lord his praise shall be in my mouth continually 2 My soule shall glorie in the Lord the meeke shall heare it and be glad 3 Praise ye the Lord with me and let vs magnifie his name together 5 I sought the Lord and he heard me and he deliuered me out of all my feares 6 They shall looke vnto him and flocke vnto him and their faces shall not be ashamed 7 This poore man cried and the Lord heard him and saued him out of all his distresses 8 The Angell of the Lord pitcheth round about them that feare him and deliuereth them 9 Taste yee and see how gratious the Lord is Blessed is the man that trusteth in him 10 Feare the Lord ye Saints of his For nothing wanteth to them that feare him 11 The young lions do lack and suffer hunger but they who seeke the Lord shall want nothing that is good 12 Come my sonnes hearken vnto me I will teach you the feare of the Lord. 13 What man is he that desireth life and loueth long daies to see good 14 Keepe thy tongue from euill and thy lips that they speake no guile 15 Eschew euill and doe good seeke peace and follow after it 16 The eyes of the Lord are vpon the righteous and his eares are open to their crie 17 The face of the Lord is against them that doe euill to cut off their remembrance from the earth 18 The righteous crie and the Lord heareth them and deliuereth them out of all their distresses 19 The Lord is neere vnto them that are broken in heart and saueth such as are brused in spirit 20 Many are the troubles of the righteous but the Lord deliuereth him out of all 21 He keepeth all his bones not one of them is broken 22 But malice shall slay the wicked and they that hate the righteous shall perish 23 The Lord redeemeth the soules of his seruants and none that trust in him shall perish ANALYS PSALM 34. We are first to consider of the title of this Psalme and then of the Psalme it selfe The title doth acquaint vs 1. With the author of the Psalm who is the Prophet Dauid 2. With the time of the inditing thereof which was vpon his escape from Achis King of the Philistins who is by a name common to the Kings of that people intitled Abimelech 3. With the occasion of inditing the said Psalme which was the Prophets safe escape and deliuerance from so capitall an enemie as King Achis This his escape is set foorth by noting vnto vs the meane vsed for effecting the same which was Dauids changing of his ordinarie cariage and behauiour that is his counterfeiting the losse of his wit and sense For the Lord did by his prouidence so order the Prophets disguising in this behalfe that it made way for his deliuerance The Psalme it selfe is a thankfull acknowledgement on Dauids part of the Lords gratious deliuerance of him from the imminent perill wherein he was being in the Court of Achis and within the reach of his authoritie The historie hereof you may reade 1. Sam. 21. This gratefull acknowledgement of his deliuerance the Prophet propoundeth and testifieth 1. By his owne personall magnifying the Lord for the said deliuerance vers 2. and 3. 2. By a double exhortation vnto others For he inuiteth others 1. To concurre with him in this dutie of magnifying the Lord vers 4. 2. To hold a course Partly of meditating on the Lords goodnes vers 9. Partly of fearing the Lord vers 10. The Prophets personall magnifying the Lord for his deliuerance is amplified by noting vnto vs 1. The time when he will doe it vers 2. where he saith that he will at all times magnifie the Lord. 2. The instrument wherewith he will performe this action of magnifying the Lord vers 2. I will praise him saith he with my mouth 3. The affection wherewith he will accompanie this dutie of extolling the Lord vers 3. My soule
is in euery man For the Prophet demaunding this question What man is he that desireth life doth in effect and sense speake thus Sure I am that there is no man who doth not affect and desire an happie life These motiues whereby hee induceth his auditors to an attentiue and carefull hearing of him are concluded thus You are my disciples whom I loue as my sonnes the point of doctrine wherein I will informe you concernes the feare of the eternall God and euery of you desires the happines which doth accompanie this feare vers 12. and 13. Hearken therefore vnto me who am readie to instruct you in this point of doctrine vers 12. in the beginning Hauing solicited his disciples to this attention in hearing him hee proceedes to resolue them what this feare is whereto he exhorteth them To performe this he setteth downe the particulars wherein this feare of the Lord consisteth He sheweth that it consisteth 1. In a religious vse of the tongue vers 14. Where forbidding the abuse thereof he doth withall prescribe the lawfull and holy vse of the same 2. In forbearance of sinfull actions and in doing of that which is iust and good before God and man vers 15. Where in the end of the verse that generall of doing good is declared by mentioning two speciall actions that are to be done whereof The one is the seeking after peace and concord with men The other is the intertaining of it when it is found and procured Now to raise vp in his said disciples a care to practise the aboue mentioned particulars of obedience to the law of the Lord the Prophet presseth them with an argument taken from the consideration of the Lords gratious proceeding towards those who in the cariage of their life do labour to put in practise the said particulars The argument perswading hereto is this If to such as practise the said particulars of obedience to the law of the Lord the Lord ministreth a continuall supplie of his gratious fauours then ought you to practise the said particulars of obedience to the law of the Lord. But to such as practise the said particulars of obedience to the law of the Lord the Lord ministreth a continuall supplie of his gratious fauours vers 16. Where the Prophet by particulating these two actions of the Lord namely His beholding of the righteous with the eye of his prouidence for their protection and His hearing of their crie with the eare of commiseration for their deliuerance from trouble the Prophet I say vnder the name of these two speciall actions doth implie and signifie the Lords gratious proceeding in euery respect with the righteous that is with such as performe obedience to his law Therefore ought you to practise the said particulars of obedience to the law of the Lord vers 14. and 15. Touching the Assumption To the end it may appeare what speciall acknowledgement we owe vnto the Lord in regard of this course of fauour he holdeth with vs for our protection and deliuerance the Prophet setteth vpon the said Assumption an illustration taken from the different and vnlike proceeding he holdeth with the wicked The illustration wherein the Lords fauourable course with the righteous is set foorth by his different proceeding with the wicked is this The Lord doth execute his wrath vpon the wicked vers 17. and 22. But the godly he doth protect from perils and deliuereth thē from all their troubles vers 16.18.19.20.21.23 The former sentence of this illustration is presented vnto vs by the Prophet vnder these two particular actions of the Lord whereof The one is the Lords rooting from out the earth the memorie of the wicked vers 17. which is an euident execution of his wrath vpon them The other is the Lords ordering of the wicked to be instruments of their owne destruction vers 22. which is another reall and apparant execution of his iustice vpon them The second sentence of the said illustration to the end we may rest assured of the Lords fauour and euer depend vpon him is in varietie of termes expounded and iterated in so many verses as I haue quoted in each of which verses the Lords action of protecting or deliuering is mentioned In the 16. verse both actions are noted as hath been declared In the 18. verse his action of deliuerance is signified by his gratious hearing and deliuering of them out of distresse In the 19. verse his action of deliuerance is not only recorded but improoued also and magnified by noting the extremitie of the distresse from which the godly are deliuered For it is said in this verse to this effect That the Lord is neere vnto the godly and saueth them euen then when they faint and are as it were at the last gaspe through the greatnes of their affliction In the 20. verse his action of deliuerance is specified and recommended by aduertising vs that the number of the troubles out of which the iust is deliuered is great Which argueth the greatnes of the mercie and power of the Deliuerer In the 21. verse his action of protection is remembred it being there said That the Lord hath that care of preseruing the iust that he cannot receiue hurt in any one bone without his prouidence and will In the 23. verse his action of deliuerance is comprised both in the beginning and end of the said verse In this verse the godly are described 1. Vnder the title of being the Lords seruants 2. By their dependance on the Lord. PSALM 37. A Psalme of Dauid Fret not thy selfe because of the wicked men neither enuie at the euill doers 2 For they shall soone be cut downe like grasse and shall wither as the greene herbe 3 Trust thou in the Lord and doe good Thou shalt inhabite the earth and be fed assuredly 4 And delight thy selfe in the Lord and he shall giue thee thy hearts desire 5 Commit thy way vnto the Lord and trust in him For he shall bring it to passe 6 And he shall bring foorth thy righteousnes as the light and thy right as the noone day 7 Waite patiently vpon the Lord and hope in him fret not thy selfe for him who prospereth in his way for the man I say who bringeth his enterprises to passe 8 Cease from anger and leaue off wrath fret not thy selfe at least to doe euill 9 For euill doers shall be cut off but they that waite vpon the Lord shall by inheritance possesse the earth 10 Yet a little while and the wicked shall not appeare and thou shalt looke after his place and he shall not be found 11 But the meeke shall by inheritance possesse the earth and shall haue their delight in the multitude of peace 12 The wicked practiseth against the iust and gnasheth his teeth against him 13 The Lord laugheth him to scorne for he seeth that his day is comming 14 The wicked haue drawne their sword and haue bent their bow to cast downe the poore and the needie and
to slay such as be of vpright conuersation 15 But their sword shall enter into their owne heart and their bowes shall be broken 16 A small thing is better vnto the iust man than great riches to the wicked and mightie 17 For the armes of the wicked shal be broken but the Lord vpholdeth the iust men 18 The Lord knoweth the daies of vpright men and their possession shall be perpetuall 19 They shall not be confounded in the perillous time and in the daies of famine they shall haue enough 20 Whilest the wicked perish and the enemies of the Lord as the fat of lambes as this consumeth vanishing into smoke so they consume 21 The wicked borroweth and cannot repay but the righteous is mercifull and giueth 22 For such as be blessed of God doe by right of inheritance possesse the earth but they that be cursed of him shall be cut off 23 The steps of the man with whose way the Lord is delighted are established by him 24 When he falleth he is not vtterly cast down for the Lord vpholdeth his hand 25 I haue been young and now am old yet I neuer saw the righteous forsaken nor his seede begging bread 26 He is euer mercifull and lendeth and his seede enioyeth the blessing 27 Depart from euill and doe good and thou shalt dwell for euer 28 For the Lord loueth righteousnes and forsaketh not his Saints they are preserued for euer but the seede of the wicked is cut off 29 The righteous man shall by right of inheritance possesse the earth and dwell therein for euer 30 The mouth of the righteous speaketh of wisedome and his tongue talketh of iudgement 31 The law of his God is in his heart and his foote slideth not in his steps 32 The wicked watcheth the righteous and seeketh to slay him 33 But the Lord will not leaue him in his hand nor suffer him to be condemned when he is iudged 34 Waite thou on the Lord and keepe his way and he shall exalt thee that thou maist by inheritance possesse the land thou shalt see the destruction of the wicked 35 I haue seene the wicked strong and spreading himselfe like a greene bay tree 36 Afterward he passed away and loe he is no more and I sought him but he could not be found 37 Marke the vpright man and behold the iust the end of that man is peace 38 Whereas the transgressors be destroyed together and the end of the wicked is cut off 39 The deliuerance of the righteous is from the Lord he is their strength in the time of trouble 40 And the Lord helpeth them and deliuereth them he deliuereth them from the wicked and saueth them because they trust on him ANALYS PSALM 37. The Prophet in this 37. Psalme imparteth with vs a direction how to carrie our selues in the case of the prosperity of the wicked and our owne particular distresse and consequently a remedie against such temptations as doe grow from the consideration of the said prosperitie and distresse To which purpose he disputeth this question That the godly are without grieuing at the prosperitie of the wicked to rest vpon the Lord and to walke obediently before him Before we proceede to lay foorth the Prophets demonstration of this question forasmuch as the branches of it be diuers and dispersed into sundrie verses in some of them ioyntly and in some of them singly it shall not be amisse to obserue briefly how and where they be set downe There are as we see three branches of the said question 1. Not to grieue at the prosperitie of the wicked 2. To rest vpon the Lord. 3. To walke obediently before him The first branch is vers 1.7 and 8. The second and third branch are ioyntly and cleerely comprised vers 3. in the beginning and vers 34. in the beginning It is said vers 3. Trust in the Lord and doe good So is it said vers 34. Waite on the Lord and keepe his way In which verses by doing good and by keeping the Lords way is meant an obedient and holy walking before him All three branches are in the 4. verse though somewhat obscurely noted vnder this forme of speech Delight thy selfe in the Lord. Whereby is meant that we should without grieuing at the Lords proceedings rest satisfied with his good pleasure declared by them and so conforme our will to his will by depending on him and by pleasing him in the traine of our life To doe this is to take delight and contentment in the Lord. In some other verses one of the said branches onely is specified as Vers. 5. and 7. Our resting on the Lord is mentioned Vers. 27. Our walking obediently before him is remembred But forasmuch as these branches are in other verses ioyned together and made the principall and maine scope of the Prophets dispute in this Psalme we must where we finde them seuered conceiue notwithstanding that by noting one part the other parts are implied and signified Now the demonstration of the said question comprising in generall whatsoeuer is in this Psalme deduced by the Prophet is this If the Lord proceede with the wicked to their ruine and with the godly to their good then ought the godly without grieuing at the wicked to rest on the Lord and to walke obediently before him But the Lord proceedeth with the wicked to their ruine and with the godly to their good Therefore ought the godly without grieuing at the wicked to rest vpon the Lord and to walke obediently before him The Proposition is omitted but being thus supplied it will the better informe our iudgement in discerning and waighing the conclusion Of the Assumption there be two parts namely The Lords proceeding with the wicked to their ruine The Lords proceeding with the godly to their good The first part of the Assumption concerning the Lords proceeding with the wicked to their ruine is declared in the second verse by obseruing the circumstance of the short time that they are to florish The wicked shall saith the Psalmist be quickly cut down This their short florishing and speedie fall is made euident vnto vs by comparing it to the speedie withering of grasse and any other greene herbe The comparison is this As grasse and any other greene herbe doth quickly wither and vanish So shall the wicked speedily fall be reduced to nought This part of the said Assumption touching the ruine of the wicked is repeated vers 9 and the circumstance of the short time allotted to their florishing rementioned v. 10. The second part of the said Assumption which concernes the Lords proceeding with the godly to their good is not in these generall termes deliuered by the Prophet but may sensibly be collected from the consideration of the particular blessings which the Prophet hath sprinkled in sundrie parts of this Psalme to the end he might by shewing how gratious the Lord is towards his children thereby induce them to a dependance on him and to a course of
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