allow our sacrifices whereby the said profession is made But thou canst not but allow our profession of obedience and pietie Therefore thou must needes allow our sacrifices whereby the said profession is made In answere hereto the Lord disavoweth the Assumption of this reply and reiecteth it as absolutely vntrue protesting vnto the hypocriticall Isralites v. 16 That their profession of pietie and obedience is very odious in his sight And this I take to be the true meaning of the expostulation deliuered in the said 16. verse where the Lord doth by way of detestation reprooue the Israelites in that they being of a prophane and impious heart doe notwithstanding in words and in the outward obseruances of sacrificing pretend great pietie speaking with such respect and reuerence of the Lords word and couenant as if their harts were free from all thought of impiety and their actions of sacrificing conformable to the law of the Lord. Now why their profession of pietie and obedience should bee odious in his sight the Lord rendreth this reason Who carrieth himselfe wickedly in the traine of his life his profession of pietie is odious in my sight But thou O Israel carriest thy selfe wickedly in the traine of thy life vers 21. Where it is said Thou diddest these things that is thou hast imployed thy selfe in these wicked actions Therefore thou art he whose profession of pietie is odious in my sight vers 16. The Assumption is cleared by the Lord by laying forth in particularity sundry wicked actions committed by this hypocriticall crew of Israelites Thou canst not saith the Lord endure reproofe and thou contemnest mine holy word vers 17 Thou doest consort with theeues and adulterers partaking in their sinnes vers 18 Thy speech is wicked and deceitfull vers 19 Thou doest not spare to slander euen thine owne brother vers 20 Thou imaginest me the eternall Lord to patronize and allow this thy wickednes vers 21. in the middest Therefore thou carriest thy selfe wickedly in the traine of thy life vers 21. in the beginning The last particular sin wherewith in the antecedent part of this reason the Lord chargeth the said hypocritical crew being set downe in the middest of the 21. verse is there amplified 1. By noting the cause of that impious imagination in the wicked Now the cause which moueth the wicked man to imagine that the Lord fauoureth and alloweth his wickednes is the Lords long patience and delay of punishment vers 21. in these words Because I held my tongue that is because I spared thee a long time and forbare to punish thee therefore thou thoughtest that I was like thee that is concurring with thee in the approbation of thy wickednes 2. By setting downe the euent and issue which the said imagination and this abuse on the part of the wicked of the Lords long sufferance draweth with it The said euent and issue is this namely The Lords proceeding in his good time to a reall punishment of their wickednes This action the Lord expresseth by threatning vnto the wicked such a reproofe and visible detection of their sinnes such a representation and ranking of them before their eyes as they shall be forced to acknowledge them without replying ought in their defence This is then performed when the Lord doth actually execute his iustice on the wicked Hitherto from the beginning of the 8. verse to the ende of the 21. the 14. verse and 15. onely excepted where the said interlocutorie sentence is recorded hath the Lord deliuered his refutation of such colorable pretences and allegations as the Israelites vsed in defence of the worship they performed in offering sacrifices There followeth now the Lords proceeding to definitiue sentence But before the pronouncing thereof hee addresseth vnto the Israelites an exhortation to obserue and consider seriously both what hath been already deliuered and what the determination is hee makes of this question touching his worship The said exhortation is inforced by the Lord thus You shall perish in case the cariage of the worship you are to present vnto me be disagreeable to the sentence pronounced thereon by me ver 22. in the end where their perishing is expressed vnder these termes Least I teare you in peeces and there be none to deliuer you Therefore obserue and consider seriously the determination I make of this question touching my worship vers 22. in the beginning This exhortation being premised the Definitiue sentence followeth in the 23. verse in these words He that offereth prayse doth glorifie me and who composeth his way him will I cause to enioy the saluation of God vers 23. This definitiue sentence comprizeth a declaration of the particular wherein the true worship of the Lord consisteth To the end therefore that none might pretend ignorance in this question of the said worship the Lord doth here as cleerely distinguish and define wherein the said worship standeth as if hee should pronounce and deliuer his definitiue sentence vnder this formall conclusion Whereby the Lord is truly worshipped and whereto hee promiseth eternall happines in that the true worship of the Lord consisteth But by the sacrifice of praise the Lord is truly worshipped and to the conformitie of our heart and life vnto his will eternall happines is promised vers 23. Therefore in the sacrifice of praise and in the conformitie of our heart and life vnto his will the true worship of the Lord consisteth This is it whereto the Lord aimeth in his whole dispute with the Israelites in this Psalme Whereas in the definitiue sentence it is auouched and notified that the Lord is truly honoured by the offer and sacrifice of praise we are vnder the name of this one part of the Lords worship to conceiue as meant each other part and duty of spirituall obedience vnto God whereby we doe him this honor as to confesse and acknowledge to the glory of his name that he is the God by whom all things in heauen and earth are disposed and ordered in wisedome power mercy and iustice and that in regard thereof we owe vnto him all reuerent acknowledgement and seruice whatsoeuer PSALM 51. 1 TO the Master of the Quier a Psalme of Dauid 2 When the Prophet Nathan had been with him after his entrance into Bathshebah 3 Haue mercie vpon me O God according to thy louing kindnes according to the greatnes of thy compassions blot out mine iniquities 4 Wash me throughly from mine iniquitie and clense me from my sinne 5 For I acknowledge mine iniquities and my sinne is alway before me 6 Against thee against thee onely haue I sinned and done euill in thy sight that thou maist be knowne to be iust in thy speaking and pure when thou iudgest 7 Behold I was formed in iniquitie and in sinne hath my mother conceiued me 8 Behold thou louest truth in the inward affections and thou hast taught me wisedome in the secret of mine heart 9 Purge me with hyssope and I shall be cleane wash me
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
first particular of the said meanes concerning springs and riuers deriued from them is set downe vers 10.11.12 In which verses the said springs and riuers are described 1. By their efficient who is the Lord himselfe vers 10. 2. By the place of their current viz. the valleis vers 10. 3. By their vse and end viz. that they might yeeld the commoditie of drinke 1. To the beasts of the field vers 11. 2. To the birds of the ayre vers 12. Where the birds are noted vnto vs partly by their sitting neere vnto the springs and riuers for the purpose of drinking partly by their action of singing as it were in praise of the Lord for this their refreshment by drinking The second particular is of the supply yeelded by the Lord of raine water vers 13.14.15.16.17.18 This particular of the raine water is described 1. By the place from whence it is sent viz. the clowdes which are called the Lords high chambers vers 13. 2. By the places on which it falleth viz. the mountaines and other parts of the earth vers 13. 3. By the effect it worketh viz. the making of the earth to yeeld plentie of fruites vers 13. in the end where it is said that the earth is filled with the fruite of thy workes that is with the fruites growing and produced by thy workes which are the showers and dewes wrought and caused by the Lord to distill from the clowdes That the earth by vertue of this raine water yeeldeth plenty of fruites is shewed by particulating the kinds of fruits produced which are these viz. 1. Grasse for the vse of cattell vers 14. in the beginning 2. Sundrie herbes and plants for the vse of man vers 14. in the middest Where this vse which man receiueth is expounded to be the nourishment which the Lord causeth to come from out the earth that is from the herbes and plants produced by the earth Now this nourishment which the Lord causeth the herbes and plants of the earth to produce is noted in particularitie to be 1. Wine vers 15 where it is recommended by the effect of reioycing the heart 2. Oyle vers 15 where it is commended by the effect of making the face to shine 3. Bread vers 15 where it is commended by the effect of relieuing and fortifying the strength of the bodie 3. All goodly and high trees as Cedars and Firre trees for birds to breede and rest on vers 16. and 17. 4. Nourishment in the barrennest and roughest places for the creatures that liue in them viz. for goates and conies vers 18. These barren and rough places are called by the Prophet high mountaines Here wee must vnderstand that of the high mountaines which is vers 16. said of the high trees namely that they are satisfied with the raine which falleth from the clowdes and so are enabled to yeeld nourishment to the creatures liuing on them The third particular of the meanes vsed by the Lord for the conseruing and intertaining of liuing creatures is concerning the night and day The night and day are described vnto vs 1. By noting the instrumentall causes of the distinction of the one from the other viz. the Moone and the Sunne vers 19. where it is said that the Lord hath appointed the Moone for seasons that is to distinguish the season of the night from the day And that the Sunne knoweth his going downe that is keepeth a constant course of setting and rising wherby the day is distinguished from the night 2. By the vse and opportunitie they yeeld by this distinction of the one from the other vnto wilde beasts and vnto men The vse of the night for wilde beasts is the opportunitie of trauelling abroad for their pray vers 20.21 The vse of the day for them is to keepe retired and to rest vers 22. The vse yeelded to man from the day is the opportunitie of imploying himselfe abroad in the duties of his calling from morning to euening vers 23. The vse of the night for man though it be not distinctly expressed by the Prophet yet forasmuch as it is said that man is to labour from morning to euening we may by good collection conceiue this vse to be the refreshment and rest of man The fourth and last particular is of the sea verse 25. where there is a double vse thereof noted 1. The one to be a receptacle for fishes vers 25. 2. The other to be the subiect of Nauigation vers 26. The second argument whereby to proue that it is the Lord who doth conserue and intertaine liuing creatures is of this conclusion Arg. 2 At whose hands liuing creatures are by nature directed to attend their intertainment at all times of neede he it is by whom they are intertained and conserued in the state allotted vnto them But it is the Lord at whose hands liuing creatures are by nature directed to attend their intertainment at all times of neede vers 27. Therefore it is the Lord who doth conserue and intertaine them in the state allotted vnto them vers 28. The third Argument alleaged by the Prophet for a further demonstration of the position in hand is concluded thus Arg. 3. By whose power and vertue the perishing and reuiuing of liuing creatures in their kinde is disposed of by him they are intertained in the state of nature allotted vnto them But it is the Lord by whose power and vertue the perishing and reuiuing of liuing creatures in their kind is disposed of vers 29.30 Therefore it is the Lord by whom they are intertained in the state of nature allotted vnto them vers 28. Thus we see how the Prophet hath disputed this action of the Lords prouidence in conseruing and intertaining of liuing creatures in the condition of nature allotted vnto them And thus we see how hee hath hitherto prooued that the Lord in the creation of things and in the conseruation of liuing creatures hath disclosed vnto the world the glory of his power wisedome and goodnes whereupon must be inferred this conclusion That in due acknowledgement thereof we ought to honor magnifie him Here the Prophet stayeth not but for a further prouocation to the tendering of this duty vnto the Lord he vseth two other arguments the former whereof is concluded thus If we ought so to carrie our selues as that the Lord may take delight in his workes then ought wee with praise to acknowledge the glorie of his name in them But wee ought so to carrie our selues as that the Lord may take delight in his workes vers 31. in the end Therefore ought we with praise to acknowledge the glorie of his name in them vers 31. in the beginning The Assumption is perswaded by the Prophet thus The Lord is able by his power in a moment to confound whatsoeuer is offensiue and indelightfull vnto him though it were as vnmoueable as the earth and as strong and high as any mountaine vers 32. Therefore ought wee so to carrie our selues as that
A LOGICALL ANALYSIS OF TWENTIE SELECT PSALMES Performed by W. TEMPLE A man in honour and who vnderstandeth not is made like to the beasts that perish Psal. 49.21 Life is in the way of righteousnesse and the pathway thereof leades not vnto death Prou. 12.28 Imprinted at London by FELIX KYNGSTON for Thomas Man and are to be sold at his shop in Pater-noster row at the signe of the Talbot 1605. TO THE MOST NOBLE PRINCE HENRY PRINCE OF WALES MOst noble Prince It succeedeth with the Art of Logike as it doth with a drug of rare vertues which resting confined within the limits of the Apothecaries shop winneth not anie opinion or credit with men but being taken out and skilfully applied discloseth her value merit So this art resting imprisoned within the lists of the schoole and the cabinets of the learned findeth no grace or regard but being drawne foorth as it were into the field of imployment and seruice it doth then manifest to the world the proportion of worth and respect that is due vnto her For to be able first to contriue and perfit the frame of a discourse and then againe to discouer and lay foorth in the pure naturals not onely the seuerall members but the particular structure and conformation of the same what estimation doth it not deserue And this is it which Logike doth vndertake and performe Out of the former imployment this worthie art furnisheth vnto vs varietie and choise of arguments for cleering the cause in question and directeth vs to hold that which is true and iustifiable to disclaime that which is inconsequent to marshall each thing in his proper ranke and place Out of the other vse and seruice it yeeldeth vnto vs a benefit of no lesse moment and aduantage wee being guided by her addresse in the examination and triall of the worke made to the end we may not be deceiued with any outward lustre and shew but be exactly informed how sound and warrantable it is that is propounded Hereupon answerably to the direction in this behalfe in the first place wee consider what the proper subiect is that is deduced and handled the inobseruation whereof being the originall of an erronious and misguided course in iudging For as wee cannot iudge with what commendation and credit either the Canonier dischargeth his shot being ignorant of the marke whereat he leuelled or the Nauigator performeth his course being not made acquainted to what cape or port he would arriue so in case it be vnknowne vnto vs what is the peculiar different and position debated in anie tractate or speech we cannot discerne with what soundnes and wisedome the dispute is managed we cannot challenge ought as impertinent nor take exception to inconsequences Hauing found and obserued the question we are in the second place to examine the qualitie of the proofes alleaged and how iudiciously the illustration thereof is carried Wherein if we shal proceed by the square of this art whatsoeuer is base or fine in the mettall of any discourse this artificiall touchstone of Logike will vpon application and triall immediatly detect It will in particularitie shew whether the wit hath failed in the search of allegations and whether error in liew of truth inconsequence in steede of an vncensurable conclusion disorder in place of methodicall proceeding hath been intertained Neither must we apprehend that in this imployment she is like the vnskilfull Painter who cannot with his pensill represent other forme than of a fish This may I truly auouch that as there is no obiect visible which the well affected eye hauing the concurrence of a fit and rightly disposed meane seeeth not and no magnitude which the learned hand of the Mathematician measureth not so there is no subiect of what nature soeuer falling within the reach of naturall reason which by Logike the expresse image thereof cannot be disputed Out of this large extent it is that the said art is of excellent and meritorious seruice in deliberations and resolutions of State in courts of equitie and iustice in the field and consultations militarie yea in all questions of humane and ciuill consideration That matters diuine and Theologicall are not excepted but that in the handling and iudging of them also Logike serueth for a singular light and helpe I appeale to the Diuines of this and all former ages For a further proofe whereof and by way of instance in this behalfe though I am not of that reuerend and worthy profession hauing been imployed in seruices of a different qualitie yet haue I of late in this time of my idlenes vnder hope of pardon at the hands of our professed Theologians attempted by the direction of the said Art an Analysis of certaine choise Psalmes This Analysis I haue presumed most noble Prince to dedicate vnto your Highnes not onely that it might serue as a pledge of my indisguised and perpetuall deuotion to your seruice but for that also the subiect analysed is a meditation performed by a great Prince and for the nature thereof no argument of vulgar and humane conceit but surpassing and diuine and therefore a Prince in either respect the fittest person for a dedication of this kinde To tender the work of a great Potentate vnto one of an inferiour representation and ranke would be liable to the exception of disparagement Neither doth it cease in regard of the vnfolding exposing thereof to view to be the act of a Prince no more than admirable excellencies leaue to be such when they are discabineted presented to the eye And whereas it is an inspired sacred work it is vpon this ground also not vnmeete to bee exhibited vnto Princes For they holding their royalties and honours at the will and pleasure of the Lord of Lords cannot otherwise assure their inuestiture and interest in them than by a course of obedience vnto his will This obedience is not performable without information taken of what is pleasing This information is taken from the voyce onely of the Lord in Scripture This voice is the precept there deliuered or the iustifiable and recommended practise of sanctified persons Now this subiect whereof I make tender vnto your Highnes in a Logicall Analysis whereby it is stripped as it were of all outward habit and laid foorth in the first and naturall lineaments is able to supplie vnto the greatest Princes speciall direction both out of precept and president how to please him who hath thus aduanced and honoured them Would your Highnes be informed what person it is who onely is capable of a blessed and prosperous estate The first Psalme will resolue you that the person of a Prince as he is a Prince is not the seate of this blessednes and felicitie but so farre foorth as he is a person whose delight is in the law of the Lord. And therefore the Prophet in the Psalme following out of a desire that Kings and Princes should partake in the glorie of this happinesse earnestly perswadeth them to
By the petitioners crying vnto the Lord vers 13. in the middest 3. By effusion of his teares vers 13. in the middest This vehemency and earnestnesse of the petitioner with the Lord expressed by the particulars mentioned may serue for a motiue whereby to preuaile with the Lord in this sute for deliuerance For this earnestnes and importtunacie in our praiers proceeding frō a true sense of our wants and accompanied with faith in the Lords promises is a thing commaunded by him and such as wherein hee taketh speciall contentment and for that regard of great force with the Lord. The Prophet hauing bin thus extraordinarily earnest with the Lord in the 13 verse hee doth in the 14. and last verse close vp and conclude his sute by propounding vnto the Lord the end for which he beggeth deliuerance from the present crosse which lieth so heauily vpon him His perswasion is this Arg. 6. If thy afflicting hand continue vpon me I shall haue no time before I die of refreshing and fitting my selfe to doe thee honour and seruice But I would most willingly haue some time before I die of refreshing and fitting my selfe to doe thee honour and seruice vers 14. in the later part of the verse Where vnto these words That I may refresh my selfe before I depart hence I take the exposition which I haue set down to be most agreeable and suting with the Prophets intention in this last argument Therefore I pray thee let not thy afflicting hand continue vpon me vers 14. in the beginning Where the Prophet intreateth the Lord to stay his hand from him that is to desist from afflicting him any longer PSALM 49. TO the Master of the Quier amongst the sonnes of Corah a Psalme committed to be sung 2 Heare this all ye people giue eare all ye that dwell in the world 3 Aswell low as high the rich aswell as the poore 4 My mouth shall deliuer manifold wisedome and the meditation of my heart manifold knowledge 5 I will incline mine eare to a parable I will vtter my worthie sentence on the harpe 6 Wherefore should I feare in the euill daies when the wicked shall compasse me about as at my heeles 7 Namely such as trust in their goods and boast in the multitude of their riches 8 A man can by no meanes redeeme his brother he cannot giue his ransome to God 9 For the redemption of their life is ouer deere and shall neuer be compassed 10 That he may liue still for euer and not see the graue 11 For it is seene that the wise doe die and likewise that the ignorant and foolish doe perish and leaue their riches for others 12 Their intention is that their houses and their habitations shall continue for euer euen from generation to generation in that they call them by their names vpon earth 13 Yet man shall not continue in honour He is like the beasts that die 14 This their way sheweth their follie yet their posteritie doe greatly approoue their course 15 Like sheep they shall lie in the graue death shall deuoure them and the righteous shall haue dominion ouer them in the morning and hell shall consume their forme being raised from out the house thereof 16 But God will deliuer my soule from the power of the graue and he will receiue me to himselfe 17 Be not thou afraide therefore when one is made rich and when the glorie of his house is increased 18 For he shall take nothing away with him when he dieth neither shall his pompe descend after him 19 Though he blessed his soule in his life and men praise thee in that thou makest much of thy selfe 20 Howsoeuer they come euen to the age of their fathers yet shall they neuer enioy the light 21 A man in honour hauing no vnderstanding is made like to the beasts that perish ANALYS PSALM 49. The position debated by the Prophet in this Psalme I take to be this That the godly should not feare the wicked though abounding in riches and glorying in the strength of them vers 17. That this is the position handled here by the Prophet may appeare by comparing the 17. verse with the 6. and 7 where the Prophet professing this much that there is no cause why himself should feare the wicked namely such as repose on their wealth and boast in the multitude of their riches though they beset him on each side and be as it were at his heeles ready to surprize him After he hath at large from the beginning of the 8. verse to the end of the 16. set downe an illustration and proofe of that which he so professeth of himselfe he doth in the 17. verse direct his speech to all godly men in generall concluding by way of exhortation out of the argument and profession deliuered in the said 6. and 7. verse That none of them ought to feare the wicked though abounding in riches and glorying in the strength of them This particle of the position which concernes the glorying of the wicked in their wealth is not in the 17. verse expressed in formall and distinct termes but forasmuch as it is added by the Prophet to the argument vsed in the 6. and 7. for proofe of the 17 we must conceiue it to be a part of the position couched in the said 17. verse Now before he proceede to a reall discussing of the said position forasmuch as it containes no vulgar and meane point of knowledge but such a doctrine as is worthie of all regard howsoeuer it may seeme in the eye of the carnall man a contemptible paradoxe the Prophet hath thought meete to honour it with a preface In the preface the Prophet 1. Summoneth such as are to be his auditors 2. Soliciteth audience and attention at their hands The summons is performed by him 1. In generall vers 2. 2. In particular vers 3. In the generall summons all people and inhabitants of the earth indistinctly are cited But least any should thinke themselues priuiledged and exempted from tendering their appearance vpon this generall summons hee doth in the 3. verse particulate the seuerall estates and degrees of persons that are cited to appeare namely The vulgar people the noble the rich and the poore And these as they are all equally and without partialitie summoned so are they all indifferentlie and without personall regard bound to become auditors of the doctrine to bee propounded His soliciting of audience and attention at the hands of all people of what degree and qualitie soeuer is performed by presenting vnto their consideration 1. The excellencie and worthines of the said doctrine vers 4. Where to note the singular value of it and the instruction it doth minister it is intitled by the name of wisedome and knowledge and in the 5. verse by the name of a parable and sentence most worthie to be obserued 2. His readines to concurre with them in a serious meditation thereof ver 5. in the beginning Where he professeth that
wicked in the persons of their posterity is deliuered in the 15. verse where it is auouched that the posteritie of the wicked shall lie in the graue and be deuoured by death But before he proceed to a particular declaratiō of this point he brandeth their posteritie in the 14. verse with a note of extreame madnes in that discerning the folly and vanity of their ancesters proceedings they doe notwithstanding approoue and follow them Hereupon in the 15. verse the Prophet inferreth that it succedeth with them as with their predecessors For death seazeth vpon them and consumeth them The truth of this third branch the Prophet maketh evident 1. By a Similitude thus vers 15. in the beginning As death seazeth vpon cattell and consumeth them to nought So death seazeth vpon the posteritie of the wicked and consumeth thē in the graue to dust 2. By a comparison from the greater thus Hell shall seaze vpon them and eternally torment their persons raised from out the graue that is in the day of iudgement vers 15. in the end No marueile then if corporall death seaze on them and consume them in their graues v. 15 in the beginning The first part of this comparison from the greater is amplified by a Dissimilitude wherein the condition of miserie prepared and reserued for the wicked in that day of the general resurrection is set forth vnto vs by notifying the different estate ordained for the righteous in the said day The Dissimilitude is this The righteous shall in that day of the generall resurrection eternally raigne in heauen ouer the wicked vers 15. in the middest Where the said day is called the Morning But hell shall eternally torment the wicked at the same day vers 15. in the end To the former sentence of the said Dissimilitude there is yeelded this proofe Vndoubtedly I the Prophet shall in the last day by the mightie power of the Lord both rise and be receiued into heauen to raigne in glorie ouer the wicked vers 16. Therefore all other righteous men likewise shall in that day both rise and raigne in glorie ouer the wicked For what appertaineth vnto the Prophet in regard of his faith in the Messias whereby he is righteous the same belongeth to each other man that hath the same faith whereby he is iustified The Prophet hauing hitherto from the beginning of vers 6 to the end of the 17. demonstrated the maine position of this Psalme by propounding and debating an instance taken from his owne person hee doth now in the 18. verse proceed to a further illustration of the said positiō by drawing into consideration the wretched condition whereto the wicked are subiect at their death Hee reasoneth vpon this ground after this sort If the wicked shall at their death rest naked and stripped of all their wealth and glorie and so be in a most miserable case the godly ought not to feare them though they abound and glorie in their wealth But the wicked shall at their death rest naked and stripped of all their wealth and glorie and so be in a most miserable case vers 18. Therfore the godly man ought not to feare them though they abound and glorie in their wealth vers 17. The Assumption is amplified 1. By an argument of Diuersitie thus Though they liue an happie life in the world both in their owne flattering conceit and in the opinion of others who doe applaud them vers 19. Thus doth this verse according to the French cohere with the 18 and is thus expounded by Caluin and Marlo It is said that the wicked blesseth his soule in his life that is he flattereth himselfe with a conceit that hee enioyeth an happie life in following his pleasures and commodities yet shall they at their death rest naked and stripped of all their wealth and glorie and so be in a most wretched case vers 18. 2. By a comparison from the greater thus After this life though neuer so long they shall be excluded from eternall life vers 20. So I expound this verse according to Tremell No marueile then if at their death they rest naked and stripped of their wealth and glorie vers 18. The first part of the said comparison which concernes the exclusion of the wicked from eternall life is cleared by a Similitude wherein touching this point of vncapablenes of eternall glory they are resembled vnto brute beasts The said Similitude distinguished into her parts is this As the brute beasts die and rest vncapable of eternall life vers 21. So shall the wicked die and rest vncapable of eternall life vers 20.21 Whereas in this 21. verse it is said A man in honour hauing no vnderstanding we must take it for a description onely of the wicked which haue bin spoken of throughout this Psalm But withall it containes the cause that maketh the wicked vncapable of eternall life which is the want of the knowledge and feare of God which being in the wealthie and honourable wicked is a barre betwixt heauen and them PSALM 50. A Psalme deliuered to Asaph The mightie God the God Iehoua hath spoken and called the earth from the rising vp of the Sunne to the going downe thereof 2 Out of Sion a place of most perfit beautie God shineth 3 Our God will come and will not keepe silence There shall be a deuouring fire before him and a mightie tempest round about him 4 He calleth vpon the heauens aboue and on the earth that he may deliuer vnto his people what is law saying 5 Gather vnto me those who are my welbeloued who haue made a couenant with me by sacrifice 6 When the heauens declared his righteousnes and God to be a soueraigne Iudge 7 Heare O my people saith he and I will speake heare O Israel and I will contest with thee I am God euen thy God 8 I will not reprooue thee for thy sacrifices or thy burnt offrings though they were not continually before me 9 I will take no bullocke out of thine house nor goates out of thy foldes 10 For all beasts of the forrest are mine and the beasts on a thousand mountaines 11 I know all the fowles of the mountaines and the wilde beasts of the field are mine 12 If I should be hungrie I would not tell thee for the world is mine and all that therein is 13 Will I eate the flesh of buls or drinke the blood of goates 14 Offer vnto God praise and pay thy vowes vnto the most high 15 And call vpon me in the day of trouble I will deliuer thee that thou maist glorifie me 16 But vnto the wicked saith God What hast thou to doe to declare mine ordinances and to take my couenant in thy mouth 17 Seeing thou hatest correction and hast cast my words behinde thee 18 When thou seest a theefe thou runnest with him and thou art partaker with the adulterers 19 Thou giuest thy mouth to euill and with thy tongue thou forgest deceit 20 Thou sittest and speakest
against thy brother and slanderest thy mothers sonne 21 Thou diddest these things and because I held my tongue thou thoughtest that I was like thee But I will reprooue thee and set them in order before thine eyes 22 Consider now this ye that forget God least I teare you in peeces and there be none to deliuer you 23 He that offereth praise doth glorifie me and who composeth his way him will I cause to enioy the saluation of God ANALYS PSALM 50. The Prophet in this Psalme representeth vnto vs the Lord our God in the quality of a Iudge sitting in his throne of Maiestie assisted with a most solemne assembly and presence of all creatures in heauen and earth before whom as witnesses of his vpright and equall proceeding hee disputeth and determineth a cause in controuersie betwixt himselfe and his people of Israel The controuersie is this What that is wherein the true worship of the Lord consisteth whether it be the ceremoniall action of sacrificing or the spirituall conformitie of the heart to the Lords will That we may the better conceiue what is deliuered in this Psalme wee are to consider that there bee two parts thereof The one a preface from the beginning of the first verse to the end of the seuenth The other the Lords contestation with his people about the said controuersie from the beginning of the 8. verse to the end of the 23. Touching the preface the scope thereof is to shew that there is iust cause why the Israelites ought with al attention and reuerence to heare the Lord while he debateth this question of his worship with them To induce them to this duty of all carefull and respectiue hearing there are exhibited in the said preface two arguments 1. The first is a description made by the Prophet of the Maiestie wherewith the Lords comming into his most royall Court to define of the said controuersie is accompanied vers 1.2.3.4.5.6 2. The second is a motiue propounded ver 7. by the Lord himselfe taken from the consideration of the singular mercie shewed by him vnto the Israelites The Maiesty of the Lords comming into his iudiciall Court for the purpose mentioned is by the Prophet set forth vnto vs by sundrie particulars namely 1. By a summarie report of his nature vers 1. Where he who commeth as Iudge in this cause is said to be The mightie God the God Iehoua and therefore of infinite Maiestie 2. By his action of summoning the solemne assemblie that is to be present at this iudgement ver 1. Where by these words The Lord hath spoken and called the earth the Prophet implieth that the Lord himself doth as it were in person solemnely summon the said assemblie 3. By noting the greatnes of this assembly vers 1. and 4. Where it appeareth that all creatures on earth and in heauen also are summoned to furnish this solemne presence that they might be witnesses of the Lords proceeding with his people 4. By the magnificencie of the place where the Lord is to sit as Iudge and to shine in his glorie This place is Sion vers 2. Where it is said That out of Sion God shineth that is Sion is the place out of which hee speaketh and where he sheweth himselfe for the sentencing of the cause in question That Sion is a place of magnificencie it appeareth by this in that it is called a place of most perfit beautie that is a place which had the word and ordinances of the Lord in which the beautie of his holinesse power wisedome mercie and iustice was discerned and beheld 5. By the end of his comming as Iudge in this cause vers 3. and 4. In the third verse it is said The Lord will come and not be silent that is will reproue his people and deliuer vnto them as it is said ver 4. what is law in the cause controuersed 6. By the glorie of his power vers 3. Where by these words there shall be a deuouring fire before him and a mightie tempest is expressed the mightie power of the Lord whereby he is able to reuenge himselfe vpon the contempt of his Maiestie and to frustrate all opposition against him 7. By imparting with vs the formall course which the Lord holdeth in citing the parties namely the Israelites with whom he is to deale in this controuersie The course he taketh for citing the said parties doth consist 1. In the summons made by himselfe of the apparitors whom he is to imploy in this proper seruice of citing the said parties The apparitors imployed in this seruice are the creatures in heauen and earth vers 4. 2. In the charge and commission giuen by the Lord to the said apparitors for the seruice they are to performe vers 5. Where their commission and charge is noted to bee this namely to cite and draw together his people to an appearance before him And least the said apparitors should faile in the performance of their charge by mistaking and citing one people for another the Lord doth describe vnto them vers 5. the people that are to be cited The description is this 1. They are such whom the Lord hath honoured with the title of his welbeloued vers 5. 2. They are such as made a couenant with the Lord and confirmed it by interposing and offering of sacrifice vers 5. Now these actions of making and confirming the said couenant are vers 6. declared and distinguished by noting the time whē they were performed which was foorthwith vpon the publication of the law When the heauens did yeeld vnto the Lord this testimonie that hee was a righteous God and the soueraigne Iudge of the world vers 6. Thus you see the Description made by the Prophet of the Maiestie of the Lords comming to sit in iudgement vpon the cause in controuersie betwixt him and his people And this is the first argument whereby to raise vp in the Israelites all attentiue and reuerent hearing of the Lord. The second argument for this end and purpose is a motiue propounded by the Lord himselfe and concluded thus I who speake vnto thee O Israel am be who hath couenanted with thee to bee a God of infinite mercie and fauour vnto thee vers 7. in the end Where it is said I am God euen thy God Which words doe import that the Lord hath couenanted with his people to bestow vpon them the blessings of this and the future life Therefore thou oughtest in dutie to heare me with all attention and reuerence while I contest with thee and decide the cause in question betwixt vs ver 7. in the beginning Hitherto of the preface of this Psalme There followeth now to be considered The Lords contestation with the Israelites about this questiō of his worship Of the Lords contestation in this behalfe there be two parts The one a refutation of their colourable pretences and allegations From the beginning of the 8. verse to the end of the 13 and then from the beginning of the 16.
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.
tabernacle as namely the incommoditie 1. Of thirst That they endured this appeareth hereby in that they passing through the valley of Mulberies a valley very drie and destitute of water digged and serched for fountaines whereby to relieue their thirst vers 7. 2. Of showers and stormes of raine ver 7. in the end Where the raine which falleth on the passengers is called the raine of blessings because it communicateth the blessing of fertilitie to the earth 3. Of wearines and faintnes vers 8. Where the enduring of this incommodity is implied hereby in that it is said They goe from strength to strength that is with an affectionate desire and courage to entertaine themselues in some measure of strength and to encounter with patience all sense of wearines This interpretation considering the question is of trauellers and of difficulties endured by them seemeth most notable 2. The end for which they did so resolutely endure the said incommodities This end was that they might present themselues before God in Sion Sion being the appointed and designed place wherein they were to performe worship and seruice vnto the Lord vers 8. Hitherto hath the Prophet amplified and pressed the first argument wherby he would perswade the Lord to a grant of his fate for returne vnto the tabernacle The second argument to this purpose and the third also follow in the 10. verse comprehended in these words O God who art our shield behold me and looke on the face of thine annoynted That is Thou O God who hast heretofore protected and deliuered me from trouble and thou who hast annoynted me King ouer thy people and therein to be a type of thy eternall Sonne behold me with all fauour and mercie for my returne vnto the place of thy publike worship This 10. verse as you see containeth a double conclusion the first whereof is grounded vpon a comparison of paritie accompanied with a testimony of experience The conclusion is this Thou hast O Lord heretofore protected me and deliuered me from a condition of miserie into an estate of comfort vers 10. in these words O God who art my shield Wherefore shew me now the like fauour for my returne from the miserie wherein I am vnto the comfort of thy tabernacle vers 10. in these words Behold me namely with thy fauourable eye for my returne vnto the place of thy publike worship The other conclusion is grounded vpon a comparison from the greater to the lesse thus Thou O Lord hast out of thy loue towards me vouchsafed vnto me this great honour as to annoynt me King ouer thy people and withall to bee therein a type of thy eternall Sonne vers 10. in the end Therefore I pray thee refuse not vnto me this lesser fauour for my returne vnto thy tabernacle vers 10. in these words Behold me and looke vpon the face of him The Prophet ceaseth not here but pleadeth with the Lord by a fourth argument for his returne vnto the Tabernacle In this argument he doth magnifie the happines that doth accōpanie such who haue the liberty of accesse vnto the Lords house there to present vnto him the seruice and worship required From hence he concludeth thus To be partaker of thy publike worship at thy tabernacle though but for a day and in the qualitie of a doore-keeper I esteeme the greatest happines vers 11. Therefore I pray thee O Lord refuse me not this fauour of returning thereto vers 9. The Antecedent part of this fourth reason is diuersly amplified and cleered 1. By two comparisons from the lesse to the greater vers 11. The former comparison is this To spend the whole terme of my life in the palaces of the prophane and mighty in the world I may accompt a matter of great honour and happines But to spend one day of my whole life in thy tabernacle I hold for a more honourable and happie condition The other comparison is this To enioy an estate and place of eminent dignitie amongst the mightie in the world I may repute it a matter of honour and happines But to hold the meanest roome in thy tabernacle and Church I accompt it far more honourable and happie 2. By noting the particulars wherein the greatest happines consisteth This argument is thus deduced Who enioy at the hands of the Lord prosperitie protection spirituall grace and eternall glorie theirs is the greatest happines But who sincerely worship at the tabernacle they enioy at the hands of the Lord prosperitie protection spirituall grace and eternall glorie vers 12. Where as the two last particulars are set downe in plaine termes so the two first are expressed by two metaphors each whereof implieth a seuerall comparison the one from the Sunne by whose light and influence the earth doth prosper and florish the other from a shield whereby the bodie is protected against hurts Therefore who sincerely worship at the tabernacle theirs is the greatest happines vers 11. The Assumption hath this proofe Vpon the true worshippers at the tabernacle the Lord doth conferre all good blessings vers 12. in the end Therefore he bestowes on them prosperitie protection spiritual grace and eternall glorie verse 12. in the beginning 3. By laying foorth the essentiall and proper qualitie of the sincere worshippers at the tabernacle namely their faith and dependance on the Lord. Out of this argument hee inferreth this conclusion Who by a true faith rest on thee O Lord of hostes they are in a state of the greatest happines vers 13. But the sincere worshippers at the tabernacle doe by a true faith rest on thee Therefore the sincere worshippers at the tabernacle are in a state of the greatest happines vers 11. PSALM 90. 1 THe prayer of Moses a man of God O Lord thou hast been our habitation from generation to generation 2 Before the mountaines were made and before thou haddest formed the earth and the world euen from euerlasting to euerlasting thou art our God 3 Thou reducest man to this point of being brayed into powder saying Returne ye sonnes of men 4 For a thousand yeeres are in thy eyes as yesterday when it is past and as a watch in the night 5 Thou cariest them away as it were by a flood they are as a dreame In the morning they are as an herbe which changeth 6 Which florisheth in the morning and waxeth greene but is cut downe in the euening and withereth 7 We are consumed also by thine anger and by thy wrath are we troubled 8 Thou hast set our iniquities before thee and our secret sinnes before the light of thy face 9 For all our daies passe away through thy great anger we consume our yeeres as a thought 10 The daies of our life are threescore yeeres and tenne or in case we be of strength fourescore yeres and the best of them is but trouble and griefe yea it is suddenly cut off and we flee away 11 Who acknowledgeth the power of thy wrath and of thy great indignation
when hee doth execute it vpon man Now this dulnes and senselesnes of the people in this behalfe is in the end of the said 11. verse amplified and made heinous by aduertising vnto vs the meanes vsed by the Lord whereby to worke in them a reuerent and sensible regard of his Maiestie These meanes Moses calleth the Lords feare because they were vsed by the Lord as instruments to worke a feare of his Maiestie Of this nature were the Lords promises and comminations his signes and wonders his proceedings in mercy and iustice Answerably to these meanes vsed by the Lord to draw the people to a feare of his Maiestie the people feared him not and therefore the Prophet wondreth thereat and confesseth that none acknowledgeth the power of the Lords wrath according to his feare that is answerably to the meanes vsed to worke in the people a feare of his Maiestie Hitherto from verse 1. to the end of of the 11 the Prophets whole sute hath been solicited partlie by remembring vnto the Lord his former gracious proceeding with his people and partlie by a deploration of the peoples miserie He now proceedeth to a seuerall solicitation of the second branch of his sute which concernes the deliuerance of the people from their present affliction into a comfortable condition of life To procure fauour and mercy herein hee draweth his plea from the circumstance of the time wherein they haue endured calamities We haue saith he a long time endured affliction and trouble vers 13. Where in that interrogatorie speech of How long the Prophet complaineth that the people hath felt the Lords afflicting hand a long space Wherefore O Lord commiserate our estate and supplie vnto vs some comfortable condition of life vers 13.14.15 The Prophet stayeth not here but presseth the grant of his petition from this consideration which the people propound vnto themselues vpon their preuailing with the Lord If vpon thy gracious commiseration of vs in this behalf we shall honor and magnifie thee with ioy and cheerfulnes all our daies it may please thee in regarde hereof to commiserate our estate and to affoord vs a comfortable condition of life But vpon thy gracious commiseration of vs in this behalfe we shall honour and magnifie thee with ioy and cheerefulnes all our daies vers 14. in the end Therefore it may please thee in regard hereof to commiserate our estate and to affoord vs a comfortable condition of life vers 13.14 In the 15. verse he repeateth the argument deliuered in the 13 but setteth on it a new force and strength from a comparison of parity Thou hast afflicted vs many yeeres vers 15. in the middest and end Let vs therfore O Lord proportionably thereto see some daies of comfort vers 15. in the beginning Lastly he doth in the 16. and 17. verse ground his intercession with the Lord for the people vpon these two particulars whereof the one is the glorie that the Lord shall gaine by shewing the fauour desired the other is the fitnes and disposition that will vpon grant of the sute in hand be wrought in the people to acknowledge the Lords goodnes and to respect the honor of his name in al their proceedings The Prophets conclusion vpon the said particulars is this If vpon thy gracious deliuerance of vs from trouble into a state of comfort thou shalt thereby glorifie thy goodnes vpon vs and our children and withall direct and fit vs to an acknowledgement thereof and to a respect of thy honour in all our proceedings it may please thee O Lord not to refuse to shew mercie vnto vs in deliuering vs from our afflictions into a condition of ioy and comfort But vpon thy gracious deliuerance of vs from trouble into a state of comfort thou shalt thereby glorifie thy goodnes vpon vs and our children and withall thou shalt direct and fit vs to an acknowledgement thereof and to a respect of thine honour in all our proceedings vers 16.17 Therfore it may please thee O Lord not to refuse to shew mercie vnto vs in deliuering vs from our afflictions into a condition of ioy and comfort vers 13.14.15 Touching the Assumption the 16. verse imparteth with vs that particular which concerneth the glorifying of the Lords goodnes vpon the people and their children This goodnes is in the said verse called the worke of the Lord and his glory also But in the beginning of the 17. verse this goodnes is termed the beautie of the Lord. For as the Lords goodnes is a most excellent worke it being that which procureth vnto him great glorie and that whereby wee inioy the admirable blessings of this and the future life So because in it the excellencie of the Lords nature doth gloriouslie shine and for that by it wee are allured and drawne to a speciall loue of him it is not without iust reason called the Lords beautie This particular then of the said Assumption which importeth the glorifying of the Lords goodnes vpon the people and their children is deliuered in the 16 verse and repeated in the beginning of the 17. The other particular of the said Assumption which concernes the disposition and fitnes that will bee wrought in the people to acknowledge the Lords goodnes and to respect his honour in their proceedings is comprehended in the middest and end of the 17. verse in these termes Direct or dispose the worke of our hands that is thou shalt the future being meant by the imperatiue vpon thy conferring on vs the blessed comfort desired by vs thereby direct and fit vs to a gratefull acknowledgement of this thy goodnes in all the duties and actions of our life PSALM 91. WHo so dwelleth in the couert of the most high shal lodge vnder the shadow of the Almightie 2 I say The Lord is my retrait and fortresse he is my God on whom I trust 3 Surely he will deliuer thee from the snare of the fowler and from the noysome pestilence 4 He will protect thee with his wing when thou shalt come vnder his wings His fidelitie shall be thy buckler and shield 5 Thou shalt not be afraid of the feare of night nor of the arrow that flieth by day 6 Nor of the pestilence that walketh in the darknes nor of the plague that destroyeth at noone day 7 A thousand shall fall at thy side and tenne thousand at thy right hand yet shall it not come neere thee 8 Onely with thine eyes shalt thou behold and see the reward of the wicked 9 Sith thou hast set the Lord the God of my retrait the most high to be thy dwelling place 10 There shall none euill come vnto thee neither shall any plague come neere thy tabernacle 11 For he will giue his Angels charge ouer thee to keep thee in all thy waies 12 They shall beare thee with both hands that thou hurt not thy foote against a stone 13 Thou shalt walke vpon the Lion and Aspe the young Lion and the Dragon shalt thou
tread vnder foote 14 Because he resteth on me I will deliuer him saith the Lord I will exalt him because he acknowledgeth my name 15 When he shall call vpon me I will heare him I will be with him in trouble I will deliuer him and glorifie him 16 With long life will I satisfie him and cause him to see my saluation ANALYS PSALM 91. The position insisted vpon and disputed throughout this Psalme is this That they who rest vpon the Lord shall be deliuered from all hurts and made partakers of all comfort The drift of the Prophet in handling this position is to perswade a confident dependance vpon the Lord as if hee should reason in this sort with vs If by resting vpon the Lord we shall be deliuered from all hurts and discomforts and made partakers of al comfort then ought we to rest vpon the Lord. But by resting vpon the Lord we shall be deliuered from all hurts and discomforts and made partakers of all comfort Therefore ought we to rest vpon the Lord. The Assumption is the position aboue remembred and the only subiect argued in this Psalme Of it there be as you see these two members The one That by resting on the Lord we shall be deliuered from all hurts The other That by resting on the Lord we shall be partakers of all comforts The first member which concernes our deliuerance from all hurts and discomforts is set down in the 1.4.9 10. verse Vers. 1. It is said that who so dwelleth in the couert of the most high that is hee who depends vpon the Lords fauour shall lodge vnder the shadow of the Almightie that is shall be secured against all perils and discomforts Here our depending is resembled to dwelling the Lords fauour to a couert our protection against hurts to our lodging vnder a shadow Vers. 4. It is affirmed that who so commeth vnder the Lords wings that is he who hath by a true faith recourse vnto the Lord shall be protected with the Lords wing that is shall be defended by the gracious and fauourable prouidence of the Lord. Vers. 9. and 10. In these verses our protection against hurts and discomforts in the case of our resting on the Lord is in plaine and expresse termes deliuered Let vs now see how this first member of the said position is handled The illustration thereof is from the beginning of the first verse to the end of the thirteenth and is performed by sundrie arguments 1. By a comparison veâ—s 1. thus As he who lodgeth vnder a shadow or couert is relieued and protected against the parching heate of the Sunne So by resting vpon the gracious fauour of the most high we shall be secured against all perils and discomforts 2. By a testimonie of experience handled as a comparison of paritie thus I haue found that vpon my confident resting vpon the Lord I haue receiued from him comfort and deliuerance vers 2. Where he doth in an holy sort glorie that the Lord is his retrait and fortresse that is he who hath reached vnto him his hand of protection and deliuerance vpon his reposing on him as is noted in the end of the verse Therefore thou also shalt finde that vpon thy like confident resting vpon the Lord he will affoord thee the like comfort and deliuerance vers 1. To the former part of this reason there is yeelded from out the second verse this amplification As a fortresse or place of retrait protecteth him who retireth thereto So the Lord protected me when out of a trust in his mercie I retired vnto him 3. By an induction of the particular hurts and discomforts from which the Lord will deliuer such as depend on him The induction is this The Lord will deliuer thee from surprises in secret and open violences vers 3 from sudden terrors in the night and sudden perils in the day both spirituall and corporall vers 5 from each kinde of pestilence and plague vers 6. And therefore in case thou depend vpon him thou shalt be secured against all hurts and discomforts vers 1.4.9 and 10. 4. By a Similitude yeelded from out the 4. verse thus As an hen spreadeth her wings therewith protecteth her tender chicken in case they retire therto So the Lord relieueth and protecteth such as haue their recourse vnto him and rest on him vers 4. in the beginning where together with this sentence the said similitude is folded vp 5. By setting downe the ground on the Lords part of the deliuerance which he affoordeth vnto his children reposing vpon him This ground is the Lords promise of deliuerance and his fidelitie in keeping this promise vers 4. in the end where the Prophet noteth this later and by naming it doth implie and meane both it and the former He reasoneth thus The Lord hath made promise of deliuerance to such as rest on him and he is faithfull in the performance thereof Therefore in case thou rest on his promise of deliuerance he will not faile to protect and shield thee against all hurts and discomforts Either part of this reason is in the end of the fourth verse wrapt vp in these termes His fidelitie shall be thy buckler and shield Which sentence is so to be resolued and vnderstood as containing both the argument and conclusion deduced thereupon and likewise yeelding withall vnto vs a declaration of the said conclusion which is the question in hand from a similitude thus 6. As a shield or buckler in case wee vse it doth defend our bodies from hurt So the Lord who is faithfull in keeping promise in case thou rest vpon his promise will accordingly protect thee 7. By an argument of diuersitie wherein answere is made to this obiection Obi. If many thousands may on each side of thee perish by the plague and other meanes of destruction it is altogether improbable that thou shouldest escape in this common mortalitie But many 1000 may on each side of thee perish by the plague other means of destruction Therefore it is altogether improbable that thou shouldest in so common a mortalitie escape Ans. The answere to this obiection is to the proposition thereof thus Though thousands should perish by the rage of the pestilence and other meanes of destruction vers 7. in the beginning Yet shalt thou in case thou rest on the Lord be spared and as it were priuileged against all meanes of destruction vers 7. in the end This answere to the proposition of the said obiection the Prophet doth warrant and iustifie by noting vnto vs the end for which the faithfull man is thus spared and priuiledged in a common mortalitie The end is this vers 8. That he may in his owne particular experience and obseruation discerne and acknowledge the truth of this most comfortable doctrine namely that the Lord punisheth the wicked who renounce all dependance on him and spareth in common calamities such as rest confidently vpon him For thus the Prophet speaketh of the faithfull man
That he shall be a spectator onely of the punishment laid vpon the wicked himself shall not partake therein he shall onely witnesse and acknowledge the truth of this doctrine concerning the Lords proceeding in iustice with the faithlesse and in mercie with the faithfull dependers on him The Prophet hauing in the ninth and tenth verse comprised the question hitherto disputed by him doth withall vers 9. affoord vs an illustration thereof 8. By a Similitude thus As a place of retrait and dwelling house doe yeeld vnto vs comfort and protection against outward iniuries So the Lord in case of thy dependance on him will furnish vnto thee reliefe and protection against hurts and discomforts 9. By noting the meanes and instruments vsed by the Lord for our preseruation and deliuerance from discomforts and hurts vers 11. and 12 where these instruments are said to bee the Angels Now this point which concerneth the Angels who are appointed by the Lord to be instruments of our preseruation is amplified 1. From the efficient cause of their imployment in this behalfe namely the commission and charge they haue from the Lord to performe this seruice of preseruing the faithfull in all their waies and proceedings so farre as they are lawfull and iustifiable by the word of the Lord. For these onely are called the waies of the faithfull 2. From the consideration of their extraordinarie care to discharge the Lords commissiō they haue for this seruice This care in them the Prophet noteth by resembling the action and seruice they performe vnto the action of a carefull and prouident Nurse who in the case of perill to the infant whom she nurseth will take him into her armes and carrie him so long as shall be feare of danger And so by the Lords commaundement and direction the Angels proceed with vs in this point of preseruing vs from hurts and discomforts 3. From a comparison of the greater to the lesse vers 13. thus By this seruice of the Angels in protecting thee thou shalt gaine this further aduantage as to conquer and triumph ouer the greatest perils and mischiefes For this is meant by marching vpon those cruell beasts which are mentioned vers 13. No marueile then if the Angels protect thee in cases of lesse perill and mischiefe Hitherto the first member of the position which the Prophet handleth in this Psalme hath been debated namely our deliuerance from all hurts and discomforts in the case of our dependance vpon the Lord. The second member of the said position is in sense and effect this That by resting vpon the Lord we shall be made partakers of all comforts and blessings vers 14.15.16 This point of doctrine the Prophet disputeth and cleereth by an argument drawne from a testimonie that is aboue all exception He concludeth thus The Lord himselfe doth professe vnder most gracious promises that in case wee rest vpon him he will communicate vnto vs all comforts and blessings Therefore by resting on the Lord wee shall vndoubtedly be made partakers of all comforts and blessings Touching this profession on the Lords part of communicating vnto vs all comforts and blessings in case we depend vpon him we are to obserue how the Lord setteth it foorth in those three last verses of the Psalme Vers. 14. The Lord doth twice inferre and conclude his communicating of all blessings vnto vs vpon the reason of our dependance on him His first conclusion is this He resteth on me saith the Lord. Therefore will I deliuer him Here vnder the name and title of deliuering vs we must vnderstand the supplying of al other blessings as it is expounded by the Lord himselfe in the end of the fifteenth verse and throughout the sixteenth His second conclusion is in the later part of the 14. verse and is in sense the same with the former He acknowledgeth my name saith the Lord. As if he should say He doth out of an acknowledgement of my power and promise to helpe him and of my fidelity in keeping promise rest vpon me for helpe and comfort Therefore will I exalt him that is aduance him from out of trouble into a place of safetie and likewise furnish vnto him all other blessings Vers. 15. The Lord doth expresse and amplifie his said profession by a Logicall proceeding from the lesse to the greater For first he saith That he will heare the faithfull petitioner then which is a greater fauour that he will be present with him in his trouble to comfort him thirdly that he will deliuer him from it which is a further degree of fauour and lastly which is the highest degree of fauour that he will glorifie and honour him Vers. 16. Whereas the Lord in the end of the 15. verse hath promised to conferre glorie and honour vpon the faithfull and confident petitioner he doth in the 16. verse illustrate this generall by setting downe the parts of the glory and honour which he will bestow on him These parts are the blessings of this life and the comforts of eternall life The Lord concludeth thus I will bestow vpon the faithfull and confident petitioner the blessings of this life and the comfort of eternall life vers 16. Where vnder the promise of length of daies is implied the promise of all prosperitie and comfort in this life Vnder the promise of seeing the Lords saluation the promise of enioying the happines and blessings of eternall life is signified Therefore will I bestow vpon him glorie and honour vers 15. in the end PSALM 94. O Lord who art the mighty God the auenger the mightie God the auenger shew thy selfe clearely 2 Exalt thy selfe thou who art Iudge of the world render to the proude their reward 3 Lord how long shall the wicked how long shall the wicked triumph 4 They belch out and speake rough words all the workers of iniquitie extoll themselues 5 They crush thy people O Lord and afflict thine heritage 6 They slay the widow and the stranger and murther the fatherlesse 7 And they say the Lord seeth not neither doth the God of Iacob regard it 8 Vnderstand O ye most vnwise among the people and yee fooles when will you be wise 9 He that planted the eare shall he not heare Or he that formed the eye shall he not see 10 He that chastiseth nations shall he not correct He that teacheth man knowledge shall he not know 11 The Lord knoweth the thoughts of man that they are vanitie 12 Blessed is the man whom thou chastisest O Lord for him thou teachest in thy law 13 Thou doest giue him rest from the dayes of euill vntill the pit be digged for the wicked 14 Surely the Lord will not faile his people neither will he forsake his inheritance 15 For iudgement shall returne to iustice and after it all the vpright in heart shall returne 16 Who hath risen vp with me against the wicked Or who hath taken my part against the workers of iniquitie 17 If the Lord had not holpen me my
soule had quickly dwelt in the place of silence 18 When I said My foote slideth thy mercie O Lord staied me 19 When I had a multitude of thoughts within me thy comforts reioyced my soule 20 Hath the throne of iniquitie fellowship with thee which forgeth wrong against law 21 They gather together against the soule of the righteous and condemne the innocent blood 22 But the Lord is my refuge and my God is the rocke of my confidence 23 He turneth vpon them their iniquitie and destroyeth them by their owne malice the Lord our God destroyeth them ANALYS PSALM 94. The Prophet discerning the godly exceedingly oppressed by the malicious proceedings of the wicked who in the state where hee liued managed the places of greatest power and authoritie And being carried with an affectionate desire to relieue and comfort them in this case of their distresse hath hereupon indited this worthy Psalme Wherein 1. He presenteth on the behalfe of the godly an humble motion vnto the Lord against these wicked and proud tyrants vers 1.2 2. He doth impart with the godly for their comfort that notwithstanding the proceedings of the wicked against them they rest in a condition of blessednesse vers 12.13.14 and so to the end The Prophets humble motion is set downe vers 1. and 2. In the second verse that which is sued for doth direct vs to the true interpretation of the motion made in the first He prayeth the Lord in the second to aduance himselfe into his throne of Iustice and to proceede with those proud tyrants who oppressed his people according to their deserts This iustice he sueth for in the first verse also vnder these termes O Lord shew thy selfe clearely or cause thy brightnes to shine The Lord sheweth himselfe clearely and causeth his brightnes to shine when the glory of his iustice is made manifest in the execution of punishment vpon the wicked We see then that the motion tendered by the Prophet vnto the Lord against the wicked is this That the Lord would be pleased to execute iustice against these proud tyrants who oppressed his people vers 1. and 2. This motion of the Prophet against the wicked is 1. Solicited by propounding some inducements for the grant thereof From vers 1. to the end of the 7. 2. Accompanied with a defence of the Lords glorie against the blasphemie of the said tyrants vers 8. and so to the end of the 11. The solicitation of the said motion is performed by presenting vnto the Lords consideration and remembrance 1. The office which he challengeth as proper vnto himselfe of executing vengeance vpon the wicked ver 1. and 2. 2. The circumstance and length of time wherein the wicked haue tyrannized ouer the godly vers 3. Vpon the former ground and inducement he pleadeth with the Lord thus If it be thou onely O Lord who art by office the auenger of all iniquitie and the Iudge of the earth it may please thee according to this thy office to execute iustice vpon these wretched tyrants who oppresse and vexe thy people But it is thou onely O Lord who art by office the auenger of all iniquitie and the iudge of the earth v. 1.2 It may please thee therefore according to this thy office to execute iustice vpon these wretched tyrants who oppresse and vexe thy people vers 1. and 2. Vpon the other ground and inducement which is taken from the circumstance or length of time hee vseth this perswasion with the Lord These proud wretches haue now a long space tyrannized ouer thy people vers 3. Where this their tyrannizing is expressed by a word importing their reioycing and triumphing in the oppression of others so as the Prophet brandeth them with a note of extraordinarie tyrannie Wherefore O Lord giue an end to this their tyrannie by executing iustice and reuenge vpon them vers 1. and 2. The antecedent of this reason is confirmed by particulating the seuerall sorts of tyrannie practized against the Lords people thus If they haue now a long space persecuted thy people both in word and fact they haue a long time tyrannized ouer them But they haue now a long space persecuted thy people both in word and fact vers 4.5.6 Therefore haue they now a long time tyrannized ouer them vers 3. Touching the Assumption first the seuerall parts thereof are handled and then the whole is illustrated The former part which concernes the persecution performed by words is declared by these two particular instances They deliuer out threats of violence and oppression against thy people and they speake also contemptibly of them extolling themselues farre aboue them ver 4. Therefore it followeth that they persecute thy people in word and speech The other part which concernes the persecution performed in fact against the Lords people is cleared likewise by certaine instances in the setting downe whereof the Prophet proceedes by a logicall gradation from the lesse to the greater thereby to amplifie the greatnes of the persecution and tyrannie executed vpon the persons of the godly The instances whereupon the said persecution by way of fact is concluded are these They vexe and oppresse thy people by sundrie vniust courses vers 5 they murder also the widow the stranger and the orphane vers 6. Here you see the said gradation To vexe the godly by vniust courses is a great sinne To murder them is a greater But to vexe and murder the widow the stranger and the orphane is a wickednes farre more heinous and capitall Therefore they persecute thy people by way of fact Now the said whole Assumption ioyntly with these her parts hath an illustration from this comparison These tyrants persecute the Lord himselfe by disgorging blasphemie against him charging vpon him the imputation of ignorance and carelesnes how it succeedeth with the godly vers 7. No marueile then if in word and fact they persecute the Lords people vers 4.5.6 Thus farre hath the Prophet solicited his sute with the Lord concerning the execution of iustice vpon these bloodie tyrants There followeth the Prophets Apologie in the behalfe of the Lords glory against the said blasphemy The blasphemy is this That the Lord neither knoweth nor regardeth the proceedings held against the godly vers 7. The wicked hauing breathed out against the Lord this blasphemous position whereby they strip and depriue him of the office which is proper vnto him of gouerning and iudging the world the Prophet doth hereupon take an occasion to accompany his humble motion with a defence of the Lords glorie The course he holdeth in his Apology for the Lord is this First he premiseth vers 8. a direct contradiction to the said blasphemous position which contradiction is implied hereby in that he chargeth these Machiuilian gallants with extreme senselesnes for such their apprehension of the Lord as if he said vnto them thus It is a most grosse vntruth which you affirme of the Lords ignorance and carelesnesse touching your proceedings against the
godly so to apprehend of the Lord argueth in you an exceeding blockishnes Secondly hauing thus censured and contradicted in generall these barbarous Machiuilists he disputeth against their blasphemie and refelleth it by two arguments The first whereof is this The Creator of each instrument facultie and act of all knowledge both in the outward sense and mind and he who is the punisher of whole nations doth know and take to heart your tyrannous proceedings against the godly ver 9. and 10. The Lord whom you thus blaspheme is the creator of each instrument facultie and act of all knowledge both in the outward sense and minde and it is hee who is the punisher of whole nations The Lord therefore whom you thus blaspheme is he who doth know and take to heart your tyrannous proceedings against the godlie vers 8. and 11. In the Proposition are comprized as you see these seuerall branches 1. The discerning of all proceedings by him who hath made the eare and the eye that is the instrument facultie and act of hearing and seeing vers 9. 2. The knowing of all proceedings by him who hath formed the minde vers 10. in the end Where by that one particular of the Lords teaching knowledge vnto men wee must vnderstand likewise his creating the instrument faculty and act of this knowledge 3. The taking to heart all proceedings against the godly by him who is the punisher of whole nations vers 10. in the beginning And this carrieth a comparison from the greater to the lesse For if the Lord be the punisher of whole nations what question can be made of his power and will to doe iustice vpon a few tyrants in the common-wealth of Israel The Assumption is omitted by the Prophet as a point vnquestionable The Conclusion is apparantly implied in the 8. verse where the Prophet vnder a bitter censure and imputation of brutish dulnes laid vpon the wicked for such their phranticke conceit of the Lord doth contradict and reiect the said blasphemie as a most grosse absurdity The other argument vsed by the Prophet in this his Apologie for the Lords glory is a comparison from the greater concluded thus Who knoweth the very thoughts of the wicked and the vanitie of them he cannot but know their outward proceedings against the godly The Lord knoweth the very thoughts of the wicked and the vanitie of them vers 11. Where vnder this knowledge attributed vnto the Lord wee must vnderstand as meant also his taking to heart such thoughts and plots as the wicked conceiue and deuise against the godly Therefore the Lord cannot but know their outward proceedings against the godly vers 8. Hitherto hath been handled first the Prophets humble motion for iustice against these impious oppressors of the godly secondly his defence of the Lords glory against their blasphemie His imparting of comfort vnto the godly doth follow For whereas the godly may obiect that in case they bee thus afflicted by the hand of the said tyrants it may seeme that they rest in a miserable condition such as may occasion them to doubt of the Lords prouidence to diuert their thoughtes from the rule of pietie the Prophet in answere to the said obiection doth to the exceeding comfort of the godly dispute this position That the godly man though afflicted by the hand of the wicked is notwithstanding blessed vers 12. in the former part thereof This position the Prophet doth cleere and determine by two arguments whereof The first is concluded thus Whom the Lord by affliction teacheth his law and fashioneth to patience till the ruine of the wicked hee though afflicted by the wicked is notwithstanding blessed But the godlie man is he whom the Lord by affliction teacheth his law and fashioneth to patience till the ruine of the wicked The former effect is vers 12. in the end the other is vers 13. Two excellent effects of a sanctified affliction In the exposition of the 13. verse I follow Beza Therefore the godly man though afflicted by the hand of the wicked is notwithstanding blessed vers 12. in the former part thereof The second is of this sort To whom the Lords loue is constant and vnchangeable he though afflicted by the wicked is notwithstanding blessed The godly man is he to whom the Lords loue is constant and vnchangeable vers 14. Therefore the godly man though afflicted by the wicked is notwithstanding blessed ver 12. in the former part thereof To the Assumption of this later Syllogisme which concernes the vnchangeablenes of the Lords loue to the godly man the Prophet hath yeelded this confirmation If the cariage of all proceedings shall in the Lords good time be so vprightly ordered as that the godly man shall receiue thereby what is right and due vnto him by the Lords couenant and promise then is the Lords loue vnto him constant and vnchangeable But the cariage of all proceedings shall in the Lords good time be so vprightly ordered as that the godlie man shall receiue thereby what is right and due vnto him by the Lords couenant and promise vers 15. Where first it is said that iudgement shall returne to iustice that is the gouernment and cariage of matters shal be reformed and reduced to a course of right Secondly that after it the vpright in heart shall returne that is after this reformation once made the godly shal returne that is partake in the fruite and benefit of the said reformation they being to receiue thereby according to the Lords gracious promise deliuerance frō trouble and such other blessed comforts Therefore the godly man is he to whom the Lords loue is constant and vnchangeable vers 14. The Assumption of this syllogisme wherin it is said that the godly man shal communicate in the benefit of the Lords reformation receiuing thereby such comforts as by the couenant and promise of mercie are due vnto him hath a double amplification 1. From an instance in the Prophets owne person handled by a comparison of paritie thus The Lord hath giuen to me deliuerance from trouble and speciall comforts otherwise when I was pressed with the distresses of my heart vers 17.18.19 In the 17. he saith he had died had not the Lord deliuered him In the 18 that the Lord vpheld him when he was slipping into destruction In the 19 that hee receiued comforts from the Lord when anguish and distresse of heart pressed him Therefore the Lord will in his good time of reformation giue likewise deliuerance from trouble and speciall comforts to other the godly vers 15. The former part of this reason is proued and inlarged thus No man affoorded vnto me this deliuerance and comfort when the wicked practised against me vers 16. It was therefore the Lord onely that did it vers 17.18.19 2. From the consideration of the Lords most iust nature and proceeding Hereupon the Prophet deduceth this conclusion If the Lord should not so order all procedings as that the godly man may thereby
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
seuerall parts thereof whereas the said Assumption consisteth of two parts the one concerning the creation of things the other the conseruation of liuing creatures the Prophet first disputeth that branch of creation proouing by an induction that in the creation of things we may behold as in a mirror this glory of the Lord. The induction is concluded thus In the workes of the superiour part of the world as in the light the heauens the clowdes and windes the Angels likewise in the workes of the inferiour part of the world as in the earth and the water the Lord hath set out and proclaimed vnto vs his glorie From the beginning of the second verse to the end of the ninth verse What particulars are omitted in this induction for as much as they are of the same stampe and serue to the same purpose of representing vnto vs the Lords glorie they are to be conceiued as set downe to make the said induction perfit Therefore hath the Lord in his workes of creation published and proclaimed vnto vs his glorie vers 24. The first member of this induction concerning the light is verse 2. where it is amplified by a comparison of Similitude thus As a garment doth adorne and set foorth the person who weareth it So the light doth discouer and set out the glorie of him who created it The second touching the Heauens is also verse 2 where it is handled likewise by a comparison of similitude thus As the extending of a princely Tent doth set out the magnificencie of him whose it is So the extending of the heauens setteth out the maiestie of him who made them The third is of the clowdes vers 3. where the clowds are described by the seruice they yeeld vnto the Lord. This their seruice consisteth 1. In that they serue as it were for lodgings and chambers in which and from whence the Lord doth manifest the glorie of his power iustice and mercie The Prophet Psal. 18.12 calleth the clowds the Lords tabernacles And in the 1. of Kings chap. 8.12 the Lord is said to dwell in the clowds In these clowdes the Psalmist affirmeth that the Lord hath laid the beames of his chambers that is to say that hee hath as it were built vnto himselfe lodgings and places from whence to shew his glorie 2. In that they serue also for instruments of his executions both in the way of mercie and in the way of iustice And vpon this ground they are called the Lords chariot out of an allusion to the ancient vse of chariots in the battailes of Princes The fourth is of the Windes vers 3 where they are described 1. By their swiftnes which is noted in that wings are attributed vnto them 2. By the Lords imploying of them in his seruices of expedition and speede which is implied hereby in that the Lord is said to walke vpon their wings The fifth member of the sayd induction concerneth the Angels verse 4. where they are described 1. By the simplenes of their essence they being called spirits that is essences free from all corporall and materiall composition 2. By the strength and agilitie of their essence they being called a flaming fire which is declared by a comparison thus As a flaming fire is of strength to consume and of a qualitie speedily piercing So the Angels are of strength to frustrate all opposition and they doe with all nimblenes and speede pierce euery where The sixt is of the earth verse 5. where wee may obserue two particulars noted by the Prophet wherein the Lord hath imprinted a visible testimonie and marke of his glory The one the founding of the earth vpon the seas which the Prophet calleth the bases of the earth The other the stabilitie and vnmoueablenes of the earth The seuenth is of the waters vers 6.7.8.9 Where the Prophet obserueth these two things touching the waters 1. Their place in the beginning of the creation viz. the first day 2. Their place in the processe of the creation viz. the third day Touching their place in the beginning of the creation it is vers 6. said to bee the outward superficies and face of the whole earth Which couering of the earth by them is illustrated by two comparisons 1. The one a Similitude thus As a garment couereth the bodie so the waters couered the earth 2. The other a comparison from the greater thus The waters couered the highest hils no marueile then if they couered lower places Concerning their place in the third day of the creation the Prophet noteth it verse 8. to be that which the Lord had assigned vnto them viz the sea within the receptacle and limits whereof they are shut vp and confined as may appeare Gen. 1.10 and Iob. 38.10 This retyring of the waters from the face of the earth into this their place is described 1. By the efficient thereof viz. the thundring voyce and commandement of the Lord vers 7. 2. By their speedines in retyring vers 7. which is noted in that they are said to flie and to hasten away foorthwith vpon the sense and knowledge of the Lords commandement 3. By their effect of frustrating and ouercomming whatsoeuer might giue impediment to their retyring v. 8. where it is said that they ascended by the hils and descended by the valleis as if the Prophet should say That neither hils nor valleis nor any obstacle whatsoeuer could hinder their retyring into the place assigned vnto them 4. By their perpetuall residing in the place whereinto they are retyred vers 9. Hitherto of the first branch of the said Assumption concerning the creation of things and the induction vsed for the demonstration thereof There followes the second branch of the said Assumption concerning the conseruation of liuing creatures from the beginning of the 10. verse to the end of the 30. Here then to prooue that the Lord hath not only in his works of creation but in other actions of his prouidence sensiblie represented the glory of his name to the eye of the world the Prophet hath vndertaken to dispute this worthie position viz. That the Lord by his prouidence doth conserue and intertaine all liuing creatures in the state of nature allotted vnto them vers 28. For the cleering of this position the Prophet vseth three seuerall arguments The first containeth the meanes and instrumentall causes whereby liuing creatures are conserued and intertained Which meanes are euery of them so many excellent workes in particular comprehended vnder that generall action of conseruation The Prophets conclusion by vertue of this argument is this Arg. 1. The Lord hath for the vse of liuing creatures furnished vnto them the benefit of springs and riuers the seruice of raine water the commoditie of the night and day the oportunitie of the sea From the beginning of the 10. verse to the end of the 26. Therefore the Lord doth by his prouidence conserue and intertaine liuing creatures in the state and condition of nature allotted vnto them vers 28. The
man And guide me through the way of the world ANALYS PSALM 139. Dauid hauing made protestation that he hated and pursued his enemies not out of humor and passion but out of a respect to the Lords glorie and being now charged by them with the odious imputation of hypocrisy as if vnder the pretext of pietie and zeale he conueyed the sting of malice and reuenge doth for his clearing in this behalfe appeale vnto the Lord humbly submitting his said protestation and the cariage of himselfe towards his enemies to his vnpartiall examination and triall His appeale is deliuered in the two last verses of the Psalme and is in effect this That the Lord would be pleased to examine and iudge whether his carriage towards his enemies be such as wherewith they charge him vers 23.24 In the 23. verse he desires that his thoughts that is the affection of his heart and the proceeding which hath issued from thence may be examined whether in this question of hating and pursuing his enemies they be of such qualitie as is obiected In the 24. verse hee doth more particularly expound his appeale in that he prayeth examination may be taken whether in the cariage of his affections towards his enemies hee hath had any deseigne and purpose of wronging and molesting them As the French interpreteth it And so closeth vp his appeale with this sute viz. That the Lord would guide him in the way of the world that is that the Lord would guide and support him amongst the troubles and crosses of this world For so the way of the world may answerably to Dauids present condition be expounded Now in this appeale the Prophet holdeth this course 1. He rendreth the reason of his appeale vnto the Lord from the beginning of the first verse to the end of the 18 interlacing in two seuerall places his acknowledgement and praise of the Lords wisedom and power 2. He doth exhibit a summarie declaration of his cause thereby as it were to informe the Lord. From the beginning of the 17. verse to the end of the 22. And then as hath been obserued he tenders his said appeale in the two last verses The reason of tendering his appeale vnto the Lord is this and concluded by him thus O Lord the whole carriage of my life is perfitly knowne vnto thee vers 1. Wherefore I pray thee examine and iudge whether my carriage towards mine enemies be such as is charged vers 23.24 The first part of this reason is illustrated first by an induction thus My outward actions my inward thoughts my words are knowne vnto thee vers 2.3.4 Therefore the whole carriage of my life is in euery respect and perfitly knowne vnto thee vers 1. The first member of the said induction concerning the Prophets outward actions is set downe verse 2. in the beginning and repeated verse 3. In which verses vnder the termes of sitting rising going and lying euery outward proceeding held by the Prophet is noted which in the ende of the third verse is implied by this generall Thou vnderstandest al my waies that is all my actions and courses Or thou art accustomed to all my waies which is in sense all one with the former The second member of the induction touching the Lords knowledge of the Prophets thoughts is vers 2. implied vnder a comparison of the greater thus Thou knowest my thoughts before they be conceiued and formed in my heart vers 2. in the end Where it is said Thou knowest my thought a farre off that is thou knowest my thought and thou knowest it long before it be formed No marueile then if thou know my thoughts being conceiued once and formed in my heart The third member of the induction concerning the Lords knowledge of the Prophets words is likewise implied vnder a comparison from the greater Before I forme and pronounce my words thou doest perfitly know them vers 4. No marueile then if thou know them being formed and pronounced Secondly the Lords knowledge of the Prophets whole cariage of his life is further declared by this argument If by any thing I may deceiue and disappoint thy knowledge of the cariage and traine of my life it is by some thing that can hide me from thy sight and presence But nothing can hide me from thy sight and presence vers 5. In the 5 this sentence is expressed by these two particular formes of speech The first is that the Lord doth besiege or compasse the Prophet on euery side behinde before aboue below c. As if he should say Howsoeuer I dispose of my selfe or whither soeuer I turne I remaine alwaies within thy sight and presence The second is that the Lord laieth his hand vpon the Prophet as if he said Thy hand or thy prouidence is euer vpon me to hold me within the compasse of thine eye so as I can in no place and at no time escape thy sight Therefore I can by nothing deceiue and disappoint thy knowledge of the cariage and traine of my life so as it is in euery respect perfitly knowne vnto thee vers 1. and 6. In the translation and exposition of the 6. verse I follow Tremellius who readeth it thus Thy knowledge is more wonderfull or greater than my abilitie is to deceiue it it is high or excellent I am not able to preuaile ouer it or goe beyond it And this translation doth best fit the argument in hand To the Assumption the Prophet hath yeelded this proofe No place or time of darknes can hide me from thy sight and presence vers 7. and vers 11.12 In the 7. verse it is said in plaine and expresse termes that no place can hide him from the Lords spirit face that is from the Lords knowledge and eye In the 11. and 12. verse hee confesseth likewise that no darknes whatsoeuer can keep him from the Lords sight Therefore nothing can hide me from thy sight and presence vers 5. The first member of the Antecedent namely that no place can hide him from the Lords eye hath this illustration If I can retire into no place of the heauen of the earth and of the sea wherein thou art not present then no place can hide me from thee The Prophet in particulating these places doth in generall meane any place of the world whatsoeuer But I can retire into no place of the heauen the earth or the sea wherein thou art not present vers 8.9.10 In the tenth verse the Lords presence and knowledge is noted by an action attributed vnto him of guiding and laying hold vpon the Prophet in case he retired into the vtmost limits of the sea Therefore no place can hide me from thee vers 7. Touching the Assumption of this later syllogisme Whereas verse 8. the Prophet speaketh thus If I lie downe in the graue thou art there we must by the graue vnderstand the most secret and hidden part of the earth and consequently any place of the earth whatsoeuer So likewise verse 9. by the
touching this question whether God be good to Israel pag. 110. and 117. lin 15. The ground of this issue and conclusion That God is good to Israel shewed and debated pag. 117. lin 27. and pag. 118. The Prophets passionate longing to returne vnto the place of the Lords publike worship propounded pag. 123. lin 3. and debated pag. 124. The end why the Prophet desires to returne vnto the Lords Sanctuarie pag. 26. lin 36. That they are happie who haue libertie of accesse vnto the place of the Lords publike seruice pag. 125. A description vnder the person of the countrie Israelite of such as loue to present themselues at the place of the Lords publike worship pag. 127. To be partaker of the Lords publike worship though but for a day and in the qualitie of a doore-keeper esteemed by the Prophet the greatest happines handled pag. 129. and 130. A deploration and picture of mans miserie set foorth pag. 135. lin 12. That they who rest vpon the Lord shall be deliuered from all hurts and discomforts disputed pag. 143. and 144. lin 28. That the Angels are vsed by the Lord as instruments of our preseruation from perils and hurts pag. 148. lin 7. and pag. 36. lin 10. That the faithfull depender vpon the Lord shall be spared in a common mortalitie pag. 147. That by resting on the Lord wee shall be made partakers of all comforts and blessings handled pag. 149. lin 13. also pag. 31 in the end and pag. 32. The oppression and persecution executed vpon the Lords people by the proude tyrants of the world set foorth and argued pag. 154. and 155. The Prophets apologie for the Lords glorie against this blasphemous position of the wicked who hold that the Lord neither knoweth nor regardeth their proceedings against the godlie handled at large pag. 55.156.157 That the godly man though afflicted by the hand of the wicked is notwithstanding blessed disputed pag. 158. That the Lords loue is constant and vnchangeable to the godlie man debated pag. 158. lin 30. and pag. 57. lin vlt. That the cariage of all proceedings shall in the Lords good time be so vprightly ordered as that the godly man shall receiue thereby what is right and due vnto him by the Lords couenant argued pag. 159. The difference betwixt the proceedings held by the Lord and such as are held by tyrannous and vniust Magistrates pag. 161. That the Prophet ought with his whole heart to magnifie the name of the Lord disputed pag. 163. That the Lords mercie in pardoning the sinnes of his people is exceeding great propounded pag. 165. and cleered pag. 166. and 167. That the Lords mercie to his people for pardon of their sinnes hath been from all eternitie and doth endure for euer argued pag. 166. lin 28. That all things whatsoeuer ought to concurre with the Prophet in praising the Lord. pag. 164. That the Prophets continuing in trouble will discourage the godlie and occasion the wicked to triumph pag. 31. and 67. lin 3. and pag. 114. lin 22. That such as call vpon the Lord are protected by him pag. 36. lin 9. also pag. 90. lin 20. and pag. 150. lin 16. That out of a reuerent and due acknowledgement of the Lords glorie we ought to magnifie him disputed pag. 171. lin 14. That the Lord hath in the creation of things set forth and published to the view of the world the glorie of his power wisedom and goodnes argued pag. 172. lin 30. That the Lord by his prouidence doth conserue and intertaine all liuing creatures in the state of nature allotted vnto them disputed pag. 176. lin 6.