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
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
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
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
what sort the Lord doth execute his wrath vpon the wicked pag. 41. lin 1. That the godly are without grieuing at the prosperitie of the wicked to rest vpon the Lord and to walke obediently before him disputed pag. 44. lin 30. That the Lord proceedeth with the wicked to their ruine and with the godly to their good disputed pag. 46. lin 5. and pag. 117. lin 27. and pag. 118. That by the practise of dependance on the Lord and holines of life it shall succeede well with vs in all our affaires handled p. 47. lin 34. The obiections made against the Lords fauourable proceeding with the godly refelled and answered pag. 49. lin 25. That the plotting of the wicked against the iust is without successe shewed pag. 50. That the little pittance furnished by the Lord vnto the godly man is of great vse comfort vnto him shewed p. 51. lin 26 That the Lord supplieth vnto the godly continuall reliefe and maintenance disputed pag. 53. lin 5. That reliefe shall not faile vnto the godly in the time of famine debated pag. 53. lin 31. That the wicked in the time of famine shall perish for want of reliefe pag. 54. lin 9. That the godly are enabled to be helpfull vnto others in the time of famine argued pag. 54. lin 21. That the Lord doth settle and fortifie the estate of the godly shewed pag. 55. lin 22. That the fall of the godly is a recouerable fall pag. 56. That by resting vpon the Lord and walking obediently before him the godly shall enioy a long safe and comfortable life debated pag. 57. lin 17. That by this course of depending on the Lord and walking obediently before him the godly man shall obtaine this fauour as to be an eye witnesse of the Lords iustice executed vpon the wicked shewed pag. 59. lin 20. That the godly man endeth his daies in peace and happines handled pag. 60. lin 12. That the godly are they whom the Lord euer helpeth in the time of affliction argued pag. 60. lin 22. A relation of the combat the Prophet had betwixt the spirit and the flesh together with the issue thereof pag. 62. and 63. and pag. 197. lin 16. That our life is by the Lords ordinance exceeding short and subiect to vanitie handled pag. 64. lin 5. and pag. 69. lin 15. and 26. also pag. 70. lin 5. and pag. 136. lin 15. and pag. 137. lin 1. and lin vlt. That no man is of sufficient strength to endure the Lords afflicting hand shewed pag. 68. lin vlt. That the godly should not feare the wicked though abounding in riches and glorying in the strength of them disputed pag. 73.75.76.77.78.79.80 That the wicked notwithstanding their wealth die in their owne persons in the memorie and honour of their names in the persons also of their posteritie handled pag. 76. lin 7. That hell shall eternally torment the wicked but the righteous shall eternally raigne in heauen ouer them shewed pag. 79. lin 17. and 30. That the wicked shall at their death rest naked and stripped of their wealth and glorie and so be in a most miserable case prooued pag. 80. lin 24. Whether the true worship of the Lord consist in the ceremoniall action of sacrificing or in the spirituall conformitie of the hart to the Lords will propounded pag. 83. and defined pag. 90. lin 13. and pag. 93. lin 30. A description of the Maiestie accompanying the Lords comming into his most royall court to determine the controuersie he had with the Israelites touching his worship pag. 84. lin 8. A refutation made by the Lord of the colourable pretences and allegations wherewith the Israelites would iustifie their formall and outward sacrificing pag. 87. That the outward profession of pietie and obedience disaccompanied with the sincere affection of the heart is odious vnto the Lord argued pag. 91. lin 32. and pag. 89. lin 30. The cause and the euent of that impious conceit of the wicked who imagine the Lord to be an allower of their wickednes pag. 92. lin 17. The Prophets humble confession of his sinne handled pag. 98. lin 14. That by the Lords remission of our sinnes we shall subsist before him in a condition and estate of righteousnes declared p. 99. lin 31. and pag. 100. The Prophets profession of glorifying the Lord and magnifying his fidelitie in keeping promise with his children handled pag. 105. and 106. also pag. 180. lin 25. and pag. 184. The discourse of the flesh vpon this question whether God be good to Israel the seuerall effects of the said discourse the inducement and ground of holding the negatiue of the said question pag. 111.112.114.115 That the wicked enioy prosperitie What are the parts and effects of their prosperitie declared pag. 112. lin 5. and pag. 113. A liuely description of the wicked pag. 113. lin 13. and pag. 114. A LOGICALL ANALYSIS OF TWENTIE SELECT PSALMES THE PSALMES ANALYSED are these namely Psalm 1. Psalm 2. Psalm 16. Psalm 27. Psalm 34. Psalm 37. Psalm 39. Psalm 49. Psalm 50. Psalm 51. Psalm 73. Psalm 84. Psalm 90. Psalm 91. Psalm 94. Psalm 103. Psalm 104. Psalm 107. Psalm 116. Psalm 139. PSALM 1. BLessed is the man that doth not walke in the counsell of the wicked nor stand in the way of sinners nor sit in the seate of the mockers 2 But his delight is in the Law of the Lord and in his Law doth he meditate day and night 3 For he is like a tree planted by the riuers of waters which bringeth forth her fruite in due season whose leafe fadeth not so 〈◊〉 soeuer he shall do shall prosper 4 〈◊〉 wicked are not so but as the chaffe which the winde 〈…〉 5 Therefore the wicked shall not stand in the iudgement nor sinners in the assembly of the righteous 6 For the Lord knoweth the way of the righteous and the way of the wicked shall perish ANALYS PSALM 1. The question disputed by the Prophet in this Psalme is this That the godlie man onelie is blessed vers 1 2. THe scope of the Psalmist in clearing this question is to rectifie our conceit and iudgement touching the person who is capable of blessednesse and so consequently to perswade vnto holines of life For if contrarie to the opinion of the wise in the world of whom some haue seated felicitie in persons ciuilly vertuous some in the honourable and rich some in the outward grace and pleasures of the bodie the sanctified person onely be blessed we ought in case we desire to be happie to reforme our iudgement herein and betake our selues to a course of pietie For so we are to apprehend of the Prophets intention in this Psalme as if in direct tearmes he reasoned with vs thus If the godly man only be blessed then in case we desire to be blessed we ought to betake ourselues to a course of pietie But the godly man only is blessed Therefore in case we desire to be blessed we ought to betake our selues to a
least any of these rebellious leaguers might apprehend in the Lord either a defect of power to disappoint their enterprises against his Christ or a purpose to tēporise with them in this cause the Prophet amplifieth the Assumption of the said Demonstration by noting vnto them 1. The Lords power whereby he is able to defeate them vers 4. in the beginning Where vnder that description of the Lord by the place where he sitteth is implied the Lords Maiestie and power 2. The circumstance of time when he will doe it vers 5. in the beginning Where by the particle then is noted that point of time which the Lord hath appointed and determined for the execution of his wrath vpon them Hitherto the frustration of the plots and conspiracies against Christ hath been handled and prooued Now the Prophet proceedes to a further inforcement of his generall exhortation to all Princes and people by an argument concluded thus Arg. 2. Whom the Lord hath annoynted King ouer his Church against him you must not combine but doe worship and homage vnto him But it is his Sonne Christ prefigured by Dauid whom the Lord hath annoynted King ouer his Church vers 6. What is said in this verse may be vnderstood both of Dauid and Christ. By Sion which is the siege of the temporall kingdome wee must vnderstand the whole tract of Iudea in regard of Dauid and the whole Church of God in regard of Christ. Therefore against Christ you must not combine but doe worship and homage vnto him vers 10.11.12 Touching the Assumption because the Princes and people of the world may take exception thereto as being not perswaded of the truth thereof the Prophet vndertaketh to prooue and cleere the same by a double vncontrollable testimonie the one from the Lords owne mouth vers 6 the other from an authenticall euidence vnder the great seale of heauen namely the Lords decree made in that behalfe ver 7. He concludeth and reasoneth thus If the Lord himselfe affirme that he annoynted Christ for King ouer his people and if he hath made a solemne decree in that behalfe then is it true that the Lord hath annoynted Christ king ouer his people But the Lord himselfe affirmeth that he hath annoynted Christ for King ouer his people vers 6. and he hath made a solemne decree in that behalfe ver 7. Where it is said I will declare vnto you the decree that is I who am the eternal Sonne of God will for your satisfaction herein make knowne vnto you the decree made by the Lord touching the choise ordaining of me his Sonne Christ to be King ouer his Church Therfore it is true that the Lord hath annoynted Christ for king ouer his people vers 6. The decree mentioned in the Assumption the Prophet setteth foorth vnto vs 1. By the instrument who publisheth the same 2. By the parts thereof The instrument vsed in the publication of the said decree is Christ Iesus For vnto him who is to publish the same the Lord saith Thou art my Sonne c. Now the Lord cannot properly speak this to any but to Christ as it is expounded by the Apostle Heb. 1.5 The parts of the said Decree are three The first is the designing of the person of the King and the notifying of the choise and consecration made of him vers 7. The person of the King is designed and noted in these words Thou art my Sonne and so consequently King of heauen and earth The notifying of the choise and consecration made of this person is in these words This day haue I begotten thee As by the generation heere mentioned wee must conceiue and vnderstand the manifesting to the world that Christ was consecrated the Sauiour and King of his people from all eternitie so these words this day are to be vnderstood of the time when the said manifestation was reallie performed the first degree of that time being at the Natiuitie of Christ the second at his baptizing The second part of the said decree concernes the kingdome giuen vnto Christ vers 8. Where this kingdome is described vnto vs 1. By the meanes whereby it is obtained namely the intercession of Christ in these words Aske of me 2. By the kinde and nature of it it being not an estate determinable at a certaine time but an inheritance to be possessed for euer 3. By the largenes thereof it being not closed vp within the limits and precincts of Iudea but extendable to all the Nations of the earth The third part of the said decree is touching the administration of this kingdome of Christ vers 9. Where vnder one part of Christs administration the whole is implied and meant For as Christ doth crush the wicked with an iron rod that is with the execution of his iustice vpon them and that with as great facilitie as one may breake an earthen vessell so doth he gouerne and guide his children with the scepter of his word in the way of happines rendring vnto them in the end the reward of eternall glorie It being now apparant that the Lord hath annoynted Christ King ouer his people the Prophet returnes to the pressing of his generall exhortation by a third argument thus Arg. 3. By opposing against Christ you shall suddenly perish vers 12. Where by perishing in the way is meant the suddennes of this euent they being to miscarrie euen in the middest of their course before they can arriue to the compassing of their designes Therefore see that you doe worship and homage vnto him vers 10.11.12 The first part of this reason is amplified 1. By the efficient cause of their ruine namely the iustice of God whereby he punisheth the wicked signified vnder the name of Gods wrath which being kindled consumes the vngodly 2. By an argument taken from the contraries thus Who subiect themselues vnto Christ shall be blessed vers 12. in the end Where by one part and dutie namely confidence and dependance on the Lord our whole subiection and obedience vnto him is signified Therefore who oppose themselues against Christ shall perish vers 12. PSALM 16. ¶ Mictam of Dauid PReserue me O mightie God for in thee doe I trust 2 O my soule thou hast said vnto the Lord Thou art my Lord my well doing extendeth not vnto thee 3 But to the Saints that are on the earth and to the excellent all my delight is in them 4 The sorowes of them who endow another God are multiplied their offrings of blood will I not offer neither make mention of their names with my lips 5 The Lord is the portion of my inheritance and of my cup thou maintainest my lot 6 The lines are fallen vnto me in pleasant places yea I haue a faire heritage 7 I will praise the Lord who giueth me counsell my reines also teach me in the nights 8 I do set the Lord alwaies before me Sith he is at my right hand therefore I shall not slide 9 Wherefore my heart is glad
that I may dwell in the house of the Lord al the daies of my life to behold the beautie of the Lord and to visit his Temple 5 For in the time of trouble he hideth me in his Tabernacle in the secret place of his pauilion he hideth me he setteth me vpon a rocke 6 And now is my head lifted vp aboue my enemies who are round about me I will offer in his Tabernacle sacrifices of ioy I will sing and praise the Lord. 7 Hearken vnto my voyce O Lord when I crie haue mercie also vpon me and heare me 8 Mine heart saith vnto me as from thee Seeke ye my face O Lord I seeke thy face 9 Hide not thy face from me nor cast thy seruant away in displeasure thou hast been my succour leaue me not neither forsake me O God of my deliuerance 10 For my father and mother forsake me but let the Lord gather me vp 11 Teach me thy way O Lord and leade me through the right path because of such as obserue me 12 Deliuer me not vnto the lust of mine aduersaries for there are false witnesses risen vp against me and such as breathe violence 13 I should haue fainted except I had beleeued that I should see the goodnes of the Lord in the land of the liuing 14 Waite on the Lord be strong and he shall comfort thine heart yea waite on the Lord. ANALYS PSALM 27. The Subiect of this Psalme is an humble sute presented by the Prophet vnto the Lord namely That the Lord would be pleased to deliuer him from his enemies vers 7.9.11.12 The Prophets sute is first set downe ver 7 and then repeated vers 9.11 and 12. Whereas he saith Heare me and haue mercie on me vers 7. Again Hide not thy face from me and forsake not thy seruant vers 9. Againe Teach me thy way and guide me through the right path vers 11. Againe Deliuer me not to my enemies vers 12. All these speeches which he hath in this varietie of termes expressed carrie this interpretation and sense Abandon me not O Lord to mine enemies but deliuer me from them The hearing desired vers 7. is an hearing to deliuerance and the mercie to be shewed is mercie in the act of deliuerance So verse 9. Gods not hiding his face from the Prophet and his not forsaking him is Gods fauourable countenance towards him and readines for his deliuerance So vers 11. the way he would be taught and the right path he would be guided through is the way and path of his deliuerance neither must we conceiue that he desires a bare knowledge of this way but an actuall setting of him in the path of preseruation and libertie So vers 12. not to be deliuered to the appetite of his enemies what doth it import but a motion for his deliuerance from them Now to perswade the Lord to a gracious regard of his sute for deliuerance from his enemies first he maketh profession of his secure dependance vpon him in the sixe former verses of the Psalme And then in the verses following vnto the 13. he soliciteth the grant of his said sute by sundrie other arguments Out of the profession of his dependance on the Lord he concludeth thus Arg. 1. Who resteth securely on thee O Lord for deliuerance it may please thee to deliuer him from his enemies I am one who doth rest securely on thee O Lord for deliuerance vers 1. Where the Prophet twice setteth downe this sentence vnder an interrogatorie forme of speech thus Of whom should I be afraid As if hee should say I feare not man but rest securely vpon the Lord. It may please thee therefore O Lord to deliuer me from mine enemies vers 7.9.11.12 The Assumption he cleereth 1. By acquainting vs with the ground of his secure dependance vpon the Lord. 2. By a comparison from the greater to the lesse 3. By answering an exception that may be taken against the said Assumption The ground of his resolute dependance on the Lord is the experience he hath had of the Lords gratious proceeding with him heretofore in deliuering him from trouble Vpon which ground he reasoneth thus The Lord hath in former times deliuered mee from trouble vers 1. Where vnder the termes of light deliuerance strength of life he ascribeth vnto the Lord the honour of deliuering him from trouble As by darknes the Scripture noteth aduersitie so by light it noteth deliuerance from the same Therefore doe I securely rest vpon the Lord vers 1. in these words Of whom should I be afraid The former part of this reason which containes the said experience of the Lords speciall fauour towards him in the time of his trouble he doth make apparant vnto vs by giuing this instance thereof When mine enemies were vpon the point of ruining me the Lord confounded them and deliuered me from them vers 2. Therefore the Lord hath in former times deliuered me from trouble vers 1. The Comparison whereby the said Assumption is further illustrated is deliuered in the 3. verse thus If mightie armies should enuiron me and conspire my destruction yet would I rest securely vpon the Lord vers 3. Where hee expresseth his secure dependance on the Lord first by these words Mine heart should not feare Secondly by this forme of speech I would trust in this that is in the Lords readines and power to helpe and deliuer me whereof he hath had experience Therefore in the case of a lesser perill such as this is wherein I am I will not faile to rest securely vpon the Lord. Now touching the Exception that may be taken against the said Assumption we are to consider 1. What the exception is 2. What is the answere thereto The Exception is not comprised and set downe seuerally by it selfe in a formall and distinct speech but is left to bee conceiued and gathered by vs out of the Answere thereto The Answere implieth the said exception to be this If notwithstanding thy request vnto the Lord out of a confidence in him for thy returne vnto his Sanctuarie thou remaine as yet banished from the same thou doest then in vaine rest vpon the Lord. But notwithstanding thy request vnto the Lord out of a confidence in him for thy returne vnto his Sanctuarie thou remainest as yet banished from the same Therefore thou doest in vaine rest vpon the Lord. In answere to this exception The Prophet doth speake first vnto the Assumption and then to the Proposition Touching the Assumption he acknowledgeth 1. His tendering of the said request 2. His present separation from the Lords house The said request for his returne vnto the Lords Sanctuarie he setteth foorth vnto vs 1. By comparing it with a like request of his made at other times vers 4. in the beginning where he saith thus As I haue at other times desired this one thing of the Lord namely that I might enioy the opportunitie and comfort of being in his Sanctuarie all my daies So at this
ruine of the wicked Therefore the plotting of the wicked against the godly is vaine and without successe vers 13. in the begin The second obiection is vers 14. thus Obi. 2. The wicked attempt the destruction of the godlie which the Prophet signifieth by two particular actions of theirs the one of drawing their sword the other of bending their bow against the iust And therefore it may seeme that the Lord suffering this attempt against the godly proceedeth not so gratiously with them as hath been mentioned The answere hereto is vers 15 where the Prophet though not in formall and expresse termes yet in sense and effect denieth the sequell deduced in this obiection For he telleth vs that howsoeuer the wicked attempt against the godly yet his attempt is such as is not to be regarded it being in the issue thereof not only frustrated and disappointed but of a fatall and pernitious consequence to the vtter ouerthrow of himselfe As if the Prophet should frame his answere to the said obiection thus Answer v. 15. The attempts of the wicked are frustrated by the Lord and made the meanes of their owne destruction Therefore notwithstanding their attempts suffered by the Lord it may iustly be said that the Lord proceedeth gratiously with his children The third obiection is not set downe but preuented by an answere thereto in the 16. verse The obiection is this Obi. 3. The godly hath little whereas the wicked abound in wealth And therefore it seemeth that the Lord is not so gratious in his proceeding with the godly as is remembred The answere to this third obiection is comprised in the 16. and 17. verse The Prophet in the 16. verse tendreth this answere Ans. v. 16 and 17 The little pittance which the Lord furnisheth vnto the godly man is of great vse and comfort And therefore it cannot vpon any such regard as is noted in the obiection be inferred that the Lord proceedeth not gratiously with his children The former branch of this answere is cleered vnto vs 1. By comparing the little pittance of the godly with the wealth of the wicked in the quantitie of the present vse and comfort yeelded by each of them vers 16. 2. By comparing the said little pittance with the wealth of the wicked in the point of lasting and continuance incident to each of them vers 17. The first comparison is this The wealth of all the wicked in the world heaped together may be of great comfort and vse to any one of the wicked But the little pittance furnished by the Lord vnto one godly man is to the same man of farre greater vse and comfort The second comparison is this The wealth of the wicked doth vanish and perish ver 17. in the beginning where the Prophet expresseth and deliuereth this sentence by saying that the armes or strength of the wicked which consisteth in their wealth shall be broken But the substance and reliefe of the godly doth last and remaine v. 17. in the end Where by these words The Lord vpholdeth the iust we are to vnderstand the supporting of the substance and intertainment allotted to the iust For there being in this 17. verse a comparison wherein things are compared in a different and vnlike qualitie the analogie betwixt the first and latter part of the comparision will not hold good without some such interpretation The first part of the comparison doth touch the perishing not of the wicked mans person but of his wealth And therefore the second part of the said comparison must proportionably concerne not the iust mans person but his intertainment and substance Besides this 17. verse being an answere to an obiection which importeth the substance and reliefe of the godlie to be very little the sense of it cannot be sutable with y e obiection vnlesse it be expounded as hath been said This exposition is likewise confirmed by that which is deliuered in the 18. verse where the Psalmist proueth that the possession of the iust remaineth for euer that is That the iust shall neuer faile of intertainment and reliefe The Prophet hauing in this sort answered the said third obiection he doth thereupon take an occasion to dispute and determine this excellent and comfortable question namely That the Lord supplieth vnto the godly continuall reliefe and maintenance vers 17. 18. The said question is set downe in the end of the 17. and 18. verses In the 17. it is said That the Lord supporteth the iust that is hath that regard to their substance and reliefe as it neuer faileth them In the 18. it is auouched that their possession lasteth for euer that is the Lord doth alwaies relieue and feede them Let vs now see how the Prophet doth handle and iustifie this his assertion The first argument for the cleering thereof is concluded thus Arg. 1. Of whom the Lord hath a speciall regard and care to them their intertainment and reliefe neuer faileth But of the godly the Lord hath a speciall regard and care vers 18. in the beginning where it is said That the Lord knoweth the daies of the vpright men that is The Lord is carefull that it succeede well with them Therefore to the godly their intertainment and reliefe neuer faileth vers 17.18 The second proofe vsed by the Psalmist for the deciding of the question in hand is a comparison of this nature Arg. 2. If reliefe faile vnto the godlie at any time it will in all likelihood faile them in the time of famine But reliefe shall not faile them in the time of famine vers 19. Therefore reliefe shall not faile vnto the godly at any time vers 17.18 The Assumption is set out vnto vs by three seuerall illustrations whereof 1. The first serueth to distinguish betwixt that which in the time of famine befalleth vnto the godly and that which happeneth not vnto them The argument of distinction is this The godly shall not be distressed with want in the time of publike famine vers 19. in the begin But in such a time they shall be filled and satisfied vers 19. in the end 2. The second is a comparison wherein is shewed how differently in the time of famine it succeedeth with the wicked and the godly thus The wicked shall perish in the time of famine for want of reliefe vers 20. But to the godly reliefe shall not faile in such a time vers 19. The former part of this comparison is thus declared Euen as the fat of tender lambes in sacrifices consumeth away vers 20. in the midst So the wicked waste and perish in the time of famine vers 20. in the beginning and end 3. The third illustration of the said Assumption is this The godly man doth in the time of famine giue vnto others for their reliefe vers 21. in the end Therefore the godly man hath at that time wherewithall to relieue himselfe vers 19. The former sentence of the said third illustration is made manifest vnto vs by noting 1.
The different course held by the wicked in the time of famine thus The wicked borrow for their reliefe in the time of famine and repay not vers 21. in the beginning But the godly giue and are helpfull vnto others in that time vers 21. in the end 2. By noting the cause and meanes whereby the godly are inabled to giue and to be helpfull vnto others thus Who by the blessing of the Lord doe possesse the earth with the commodities of it as the right owners of the same they are inabled to giue vnto others in the time of famine But the godly by the blessing of the Lord do possesse the earth with the commodities of it as the right owners of the same vers 22. Therefore the godly are inabled to giue vnto others for their reliefe in thâ— time of famine vers 21. The Assumption is amplified by a comparison of things different and vnlike amongst themselues thus The wicked being accursed of the Lord shall be cut from the earth and the commodities of it vers 22. in the end But the godly being blessed of the Lord doe and shall possesse the earth with the commodities of it as the right owners of the same vers 22. in the beginning Hitherto the second argument to proue That the godly shall neuer want reliefe and intertainment hath been handled The third followeth vnder this forme Arg. 3. The Lord doth settle and fortifie the state of the godlie vers 23. Where these words The man with whose way the Lord is delighted containe a description of a godly man Therefore the godly cannot want reliefe and intertainment vers 17.18 To the Antecedent of this third argument the Prophet hath added by way of anticipation an answer to an obiection which may be made against the said Antecedent The obiection is this The godly falleth from his condition How therefore can it be said that his condition standeth established and fortified by the Lord The answere to this obiection is from a distinction of falles vers 24 where the Prophet distinguisheth betwixt falles thus The fall of the godly is not an vtter deiection but a recouerable fall And therefore notwithstanding a fall of this kinde it may truly be auouched that he is of a setled and fortified estate and condition This answere importing the fall of the godly to be recouerable is amplified from the cause of this recouerie thus The Lord doth hold the godly from vtter deiection and raiseth him from the fall wherein he is vers 24. in the end Therefore when the godly falleth from his estate he recouers himselfe againe thereto vers 24. in the beginning The fourth reason whereby to cleere the question of the perpetuall reliefe and intertainment supplied to the godly man is drawne from a testimonie of the Prophets particular experience and obseruation which is double the one of neuer seeing the godly man goe from doore to doore a begging vers 25 the other of obseruing him to be helpfull vnto others and blessed in his children vers 26. The conclusion grounded on these two particular obseruations is this I haue not at any time seene the godly man or any of his posteritie begge their bread from doore to doore but I haue obserued him to be helpfull vnto others and blessed in his children vers 25. and 26. Whereupon I may reasonably inferre that the godly man endures not want of reliefe and intertainment vers 17.18 Touching the Prophets obseruation in this behalfe wee must vnderstand that the profession and state of begging was prohibited by the law of God and accursed by him Whereupon it is credible that no godly man would so carrie himselfe as to be forced to offend against the sayd law and so to incurre the curse of the Lord who is alwaies at the right hand of his children to guide and support them Hitherto the Prophet hath disputed and cleered three obiections made against the fauourable and gratious proceeding held by the Lord towards his children To which dispute he hath likewise added the discussing of this worthy and comfortable Assertion concerning The Lords supplying of reliefe from time to time vnto the godly Now therefore hauing shewed not onely in the former part of the Psalme but in handling the said obiections and Assertion added thereto That the Lord proceedeth with the wicked to their ruine and with the godly to their good he doth returne in the 27. verse to his maine and principall exhortation of resting vpon the Lord and walking obediently before him To perswade hereto the Prophet vers 27. repeateth and againe presenteth vnto vs the conclusion propounded in the 3. verse The conclusion is this By this course of resting on the Lord and walking obediently before him the godly shall enioy a long safe and comfortable life vers 27. in the end Wherefore rest on the Lord and walke obediently before him vers 27. in the beginning Where the later branch of this conclusion which concernes holie obedience of life is onely mentioned but vnder the name of this wee are to conceiue likewise of the former as set downe Now to make it appeare vnto vs that this repetition of the said conclusion is not idle and out of want of other matter but of speciall moment and vse the Prophet drawes into discourse and consideration the doctrine comprised in the Antecedent of the said conclusion amplifying and cleering the same by sundrie arguments namely 1. By noting vnto vs the cause of enioying so happie and comfortable an estate of life thus Whom the Lord loueth and neuer forsaketh they shall enioy a long safe and comfortable life But the godlie are those whom the Lord loueth and neuer forsaketh vers 28. Therefore the godly shall enioy a long safe and comfortable life vers 27. in the end and vers 28. in the midst and vers 29. 2. By imparting with vs by way of comparison the Lords vnlike different proceeding with the wicked thus The wicked are cut off by the Lord from the enioyance of this happie and comfortable life vers 28. in the end Where by an argument from the greater to the lesse hee sheweth That not only the wicked but their seede also and posteritie shall be cut off But the godlie shall enioy the said happie life vers 27.28.29 3. By describing vnto vs a iust and godly man vers 30. and 31. The description is this He is a godly man who conformeth himself to the law of the Lord 1. In his speech ver 30. 2. In his heart ver 31. 3. In his life actions vers 31. in the end 4. By answering an obiection made against the enioyance of the said happie life promised to the godly man in the antecedent of the aboue named conclusion The obiection is this The wicked watcheth the righteous and seeketh to kill him vers 32. How therefore shall the godlie man enioy the happie life promised vnto him The answere hereto is this The Lord deliuereth the righteous from the hand
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
verse to the end of the 21. The other a pronouncing of sentence vpon the cause in controuersie first interlocutorily vers 14. and 15 and then definitiuely vers 23. Touching the refutation made by the Lord of their colourable pretences allegations in this questiō of his worship by sacrifices to the end we may the better discerne and iudge how the Lord manageth the same wee must vnfold and lay to open view the said allegations and pretences they being not here expressed but implied and left to our collection by the answere that is made vnto them The first pretence on the part of the Israelites for the iustifying of the worship they performe vnto the Lord in offering of sacrifices is this If the worship we tender vnto thee in offring our sacrifices be hypocriticall and worthie of censure thou wilt not reprooue our failing to offer them as often as is in thy law prescribed For the omission of a sinfull act is not reprouable But thou wilt reprooue our failing to offer sacrifices as often as is in thy law prescribed Therefore the worship we tender vnto thee in offring our sacrifices is not hypocriticall and worthie of censure The Lords answere hereto is deliuered in the 8. verse where by way of contradiction he doth publikely protest against the Assumption of this their first pretence in this sort I will not saith the Lord reprooue thee for thy sacrifices or thy burnt offrings though they were not continually before me that is as often as is prescribed vers 8. This his protestation against the Assumption of the Israelites first pretence the Lord by force of argument doth make good and iustifie after this manner If I should reprooue thy failing in this behalfe it might seeme I had neede to demaund and take sacrifices at thy hands But I haue no neede to demaund and take sacrifices at thy hands vers 9. That of this ninth verse the sense is such as I haue set downe may appeare by the proofe thereof added in the two verses immediatly following Therefore I will not reprooue thy failing in this behalfe vers 8. The Assumption contained in this answere made by the Lord is cleared by him 1. First by this conclusion Who is the Lord and owner of each sacrificeable creature in the world hee needes not to demaund and take sacrifices at thy hands But I Iehoua am the Lord and owner of each sacrificeable creature in the world vers 10.11 Therefore I neede not to demaund and take sacrifices at thy hands vers 9. 2. Secondly by preuenting and refelling an exception that may be taken by the Israelites to the said Assumption For whereas the Lord professeth that he hath no need to demand and take sacrifices at their hands they may replie vpon him thus Thou desirest sacrifices and takest contentment in them Therefore it is probable that thou wouldest be supplied with them at our hands The Lord in answere to this exception and replie of theirs 1. First sheweth the inconsequence presented by the Israelites in the said replie 2. Secondly he doth vtterly disclaime the antecedent part of the said replie Touching the inconsequēce the Lord discouereth and laieth open the same by an argument of Diuersitie propounded in the beginning of the 12. verse thus If I desired sacrifices and took contentment in them yet should I not need to demand and take a supplie of them at thy hands v. 12. Where by the word hungring is signified the affection of desiring sacrifices and by saying I would not tell thee is implied a resolution on the Lords part not to demaund any sacrifices of them So as hee maketh the Israelites see hereby that howsoeuer he should desire sacrifices yet it followeth not that he would demand any at their hands But now to make this euident that the Lord though he desired sacrifices yet neede not to demand them of the Israelites he addeth and repeateth vers 12 the reason which was before mentioned in the 10. and 11. verse The reason is this The soueraigne Lord of the earth and absolute commander of al the creatures therein neede not take a supplie of sacrifices at thy hands though he desired them But I am the soueraigne Lord of the earth and absolute commander of all the creatures therein vers 12. in the end Therefore I neede not take a supplie of sacrifices from thee though I desired them ver 12. in the beginning Touching the Lords disclaiming the Antecedent part of the said replie he performeth it in the 13. verse vnder this interrogatorie forme of speech deliuered with a shew of disdaine and detestation Will I saith he eate the flesh of buls or drinke the blood of goates In which words the Lord styleth and calleth his supposed desire of sacrifices and taking contentment in them by the name of eating bullocks flesh and drinking of goates blood shewing hereby that he doth no lesse abhorre the desire of sacrifices and taking delight in them than he doth the eating of bullocks flesh and drinking the blood of goates And thus he peremptorily denieth and renounceth the antecedent part of the said replie and exception made by the Israelites as a most prophane and grosse conceit of him The Lord hauing from the beginning of the 8. verse to the end of the 13 refuted som part of the Israelits allegations in defence of their sacrificing he doth in the 14. and 15. vers deliuer and pronounce his interlocutorie sentence shewing what that is wherein his true worship consisteth which in generall is The Spirituall conformitie of our hart and life to the Lords will The parts thereof here specified are these 1. An acknowledgement of the Lords blessings made 1. By tendering praise vnto him vers 14. in the beginning 2. By performance of vowes vers 14. in the end 2. A calling vpon the Lord in the day of trouble vers 15. Now to this particular dutie of inuocation the Lord perswadeth vs by his sweete and gratious promise of helpe and deliuerance concluded thus If by calling on me thou shalt receiue deliuerance from thy trouble then faile not to call vpon me But by calling on mee thou shalt receiue at my hands deliuerance from thy trouble vers 15. in the middest Therefore faile not to call vpon me vers 15. in the beginning The Assumption which containes the Lords comfortable promise of deliuerance hath an illustration by noting the end of this deliuerance which is this That the person deliuered may to testifie his gratefull acknowledgement of so great a blessing praise and magnifie the power wisedome mercie and fidelitie of the Lord shewed in his deliuerance This is it which is meant by that action of glorifying the Lord vers 15. in the end The interlocutorie sentence being thus pronounced the Israelites notwithstanding as if they rested yet vnsatisfied in the question of the Lords worship replie againe vpon the Lord in the behalfe of their sacrificing thus Who alloweth our profession of obedience and pietie must needes
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
and magnifieth in the 11 the grant of that hee doth without doubt earnestly sue for and presse in the 9 there being in the whole Psalme no other subiect wherewith his intercession can properly sort and agree But in the 3. he longeth for his returne vnto the Courts of the Lord and in the 11 he esteemeth his presence in them though it were but for a day and in the qualitie of a doore keeper a matter of the greatest happines It is therefore his repaire againe vnto the place of the Lords publike worship for which he is an humble suter Now the grant of this sute the Prophet doth perswade by sundry arguments the first whereof doth represent vnto the Lord how passionatly the Prophet doth long for his returne vnto the tabernacle out of a perswasion on the Prophets part that the Lord will not suffer to rest vnsatisfied so holy and religious a longing of his poore seruant The conclusion is this If I doe passionatly long to repaire againe vnto thy Tabernacle I pray thee O Lord let me finde fauour in thy sight for my repaire thereto But I doe passionatly long to repaire againe vnto thy tabernacle vers 3. Therefore I pray thee O Lord let me finde fauour in thy sight for my repaire thereto vers 9. The Assumption is deliuered and recorded by the Prophet in the third verse where he protesteth in expresse termes that his desire to returne vnto the place of the Lords worship which place he there calleth the courts of the Lord and likewise by the name of the Mightie and liuing God is such as is very passionate and accompanied with an extraordinarie fainting of his soule yea such as draweth his heart and flesh that is his whole person into an extremitie of inward and outward crying vnto the Lord for obtaining contentment in the sute he maketh The said Assumption is amplified 1. By recommending the Lords Tabernacle by way of admiration as most worthie of all loue and regard it being the place of his presence and where he acquainted his people with his mercie to them in the Messiah and with his iustice against sinne From this argument he reasoneth thus Thy Tabernacle O Lord is most worthie of all loue and regard vers 2. Therefore doe I exceedingly long to returne vnto it vers 3. 2. By noting two effects which doe accompanie this his passionate longing to returne With these he acquainteth the Lord the rather to procure from him satisfaction in his request The one is a fainting and consuming of his heart with griefe during his discontinuance from the Lords house vers 3. in the former part The other is the crying of his whole person vnto the Lord aswell inwardly with his hart as outwardly by his voyce and some humble gesture of body for obtaining a grant of his sute vers 3. in the later part 3. By imparting vnto the Lord the miserie and vnhappines of his present condition the consideration whereof wrought in the heart of the Prophet a longing for some change and alteration in his present estate by repayring againe vnto the holie assemblies As if he should thus say My present condition is altogether vnhappie and miserable No marueile therfore if I long for a change thereof by my returne vnto the Lords house The former part of this reason is not in direct termes expressed by the Prophet but in steed thereof he hath yeelded and set downe a cleare proofe of the same containing such a description of happines as is incompatible with the Prophets present estate The proofe containing the said description is this They are happie who haue the libertie of accesse to thy tabernacle vers 5. and 6. These two verses affoord vnto vs from the consideration of the particularities comprised in them this generall sense and description of happines In the 5. verse they are held for happy who haue the libertie of dwelling in the Lords house In the 6. verse hee is reputed happie who hath in and by the Lord the power and libertie of treading and walking in those paths which leade vnto the tabernacle Which paths are called the Lords paths because they are the way to the Lords house But I haue not the libertie of accesse to thy tabernacle vers 4. in the end Where I expound that interrupted speech Thy altars O Lord in this sort Thy altars that is by naming one part for the whole Thy tabernacle is the place from whence I rest banished and whereto I haue not libertie of accesse Which exposition doth fitly answere the comparison of little birds as after shall appeare deliuered in the said verse Therefore I am not happie This conclusion is omitted as a matter so apparant and palpable vpon the setting downe of the premisses as it needes not any particular expressing thereof Of this syllogisme which containes the Prophets deploration of his present vnhappy and distressed condition the Assumption is first handled and then the Proposition The Assumption is cleared by a comparison of Dissimilitude wherein is shewed how the present estate of the Prophet is different and vnlike to that of the little birds who are allowed liberty to flie vnto the tabernacle there to rest and breede The Dissimilititude is this The sparrow and the swallow finde by thy prouidence libertie of accesse to thy tabernacle there to rest and breede vers 4. in the former part But thy tabernacle is the place whereto I can haue no accesse but rest banished from it vers 4. in the later part You may see hereby how aptly the said interrupt speech serueth as a reddition to the comparison deliuered in the former part of the verse Neither neede wee feare that any absurditie will follow in case the former part of the said 4. verse be interpreted as is set downe For the tabernacle being spacious and large and the composition thereof such as it was distinguished into sundrie parts no marueile if little birds did find the commoditie of resting and breeding in some parts thereof though not in the Sanctuarie or neere the Altar The Proposition of the said syllogisme is amplified by noting two seuerall kindes of persons to whom the said description of happines doth agree The first kinde is of Priests and Leuites who vers 5. are defined to be such as daily reside in the tabernacle and are there imployed in the seruice of worshipping and praising the Lord. The second is of the Israelites who repayred out of the countrey to appeare before the tabernacle v. 6 where it is said that they haue liberty according to their hearts desire to tread the Lords paths that is the paths which leade vnto the Lords house These countrie Israelites who tendered their appearance before the Lord according to the statute enacted in that behalfe Exod. 23.17 and Deut. 16.16 these Isralites I say are by the Prophet described by setting out vnto vs 1. Their resolute enduring of all the difficulties and incommodities that accompanied their repaire vnto the
according to thy feare 12 Teach vs so to number our daies that thereby wee may haue an heart of wisedome 13 Returne O Lord how long and be pacified towards thy seruants 14 Fill vs with thy mercie euery morning so shall we reioyce and be glad all our daies 15 Comfort vs according to the daies that thou hast afflicted vs and according to the yeeres wherein we haue seene euill 16 Let thy worke appeare vpon thy seruants and thy glorie vpon their children 17 And let the beautie of the Lord our God be vpon vs and direct in vs the worke of our hands direct I say the worke of our hands ANALYS PSALM 90. In the front of this Psalme there is set an inscription to informe vs of these two circumstances 1. Of what kinde this Psalme is 2. Who is the author thereof The former circumstance doth aduertise vs that this Psalme is in the nature of an humble petition as may appeare by the 12. and 13. verses and so by the rest to the end of the Psalme The other doth notify that Moses was the author of the said petition And to the end we might hold it in extraordinary accompt and recommendation Moses the inditer thereof is set forth vnto vs vnder this worthie and honorable title That he was a man of God that is A man both imployed by God as a great Prophet and Commaunder amongst his people and likewise pleasing the Lord in the execution of his charge Touching the Psalme it selfe as it is thought to haue been then indited when the Lord had passed sentence of death against the Israelites in regard of the discontentment and murmur they fell into vpon the relation made concerning the land of Canaan by such as were imployed in the seruice of discouering it So it is probable that the occasion thereof grew in that Moses discerning the reall execution of the said sentence and the peoples anxietie and languishing thereupon did out of a commiseration of their present estate and withall that hee might furnish vnto them an addresse how to demeane themselues in an affliction of this qualitie deliuer and recommend vnto the people this forme of prayer The subiect and drift whereof what it is may appeare by drawing into consideration the 12.13.14 and 15. verses Vers. 12. Hauing in the precedent verses first remembred vnto the Lord his former gracious proceeding with his people and then deplored the miserie whereto they were subiect he doth in the 12. verse intreate at the hands of the Lord such grace and direction as whereby they may make a speciall and wise vse of the said miserie And this he calleth numbring of our daies and the hauing of an heart of wisedome Now this numbring of our daies is then performed and this wise hart attained vnto when wee seriously examine and calculate all parts of the miserie incident to our daies and so grow to repentance of heart and dependance on God So as this is one part of the sute made here by the Prophet namely That the Lord would teach the people to make a wise vse of their miserie Vers. 13. In this verse hee compriseth an apparant deprecation of the Lords displeasure as if hee should say Whereas O Lord thou hast in displeasure against our sinnes auerted thy louing countenance from vs I pray thee let it now returne againe and shine on vs change the nature of thy proceeding with vs by desisting from further afflicting vs and by supplying vnto vs a comfortable condition of life And this is the other part of the sute exhibited by the Prophet in this Psalme Vers. 14. He prayeth that the Lord would shew himself good and gracious to his people in some great measure which he calleth a filling of vs euerie morning with his goodnesse Now this great measure of goodnesse on the Lords part consisteth in remouing their present crosse and in supplying vnto them such an estate of life as is comfortable So as this 14. verse containeth also the second part of the said prayer and sute Vers. 15. He soliciteth at the hands of the Lord a present recomforting and reioying of his people Which is one and the same in sense with that which is sued for in the 13. and 14. verse For hee meaneth that comfort and ioy of estate which is to follow vpon the Lords retyring of his afflicting hand and yeelding vnto the people other testimonies of his goodnes So as this verse likewise comprehendeth the second part of the Prophets prayer By examining therefore and weighing the sense of the said verses it appeareth that the prayer comprised in this Psalme by the Prophet Moses is in summe this That the Lord would teach the people to make a wise vse of their miserie vers 12 and withall supply vnto them a comfortable condition of life vers 13.14.15 The whole sute is first solicited from the beginning of the Psalme to the end of the 12. verse and then the later branch thereof to the end of the Psalme The Prophets mediation with the Lord for graunt of the whole sute is grounded vpon two seuerall inducements the first whereof is taken from a comparison of parity accompanied with a testimonie of experience and concluded thus Thou hast heretofore from age to age successiuelie been gracious vnto our predecessors and vs vers 1. Where by this word Habitation the Prophet meaneth the gracious comfort and protection yeelded vnto them by the Lord. Therfore I pray thee O Lord be now likewise gracious vnto vs namely in teaching vs to make a wise vse of our miserie and withall in supplying vnto vs a comfortable condition of life vers 12.13.14.15 The antecedent part of this reason hath a double amplification the one from a Similitude the other from a comparison of the greater to the lesse The Similitude is folded and closed vp in that word habitation but being disclosed and laid foorth in his parts will be this As the house wherein man dwelleth doth yeeld vnto him a place of comfort and rest as also protection against outward iniurie and extremitie So thy fauor O Lord towards our predecessors and vs who haue had no place of habitatiō but haue liued in the quality of Pilgrims hath euer furnished both vnto them and vs special comfort and protection against trouble and distresse The Comparison from the greater to the lesse is in the second verse and discouereth vnto vs the verie originall and roote of the Lords fauourable proceeding with his people The Comparison is this Thou hast been gracious vnto vs thy people before the creation of the world vers 2. Where by a gradation from the lesse to the greater hee expresseth the creation of the world naming first the hils then the earth and lastly the whole world No marueile then if since the creation successiuely thou hast so kindly proceeded with vs vers 1. The second inducement whereby to draw the Lord vnto a commiseration of the people in whose fauour Moses is become an
humble suter is such as wherein hee doth by way of deploration of their present miserie represent vnto the Lords view as it were a picture of the condition wherein they were His deploration doth particulate the seuerall parts of the said miserie and is framed in this sort We thy people are subiect to death to exceeding shortnes of life to suddennes of vanishing to great calamities to a senselesnes of apprehending thy powerfull wrath It may therefore please thee O Lord to haue a gracious commiseration of vs in teaching vs to make an holie vse hereof and in supplying vnto vs a comfortable estate of life The Antecedent part of this Deploration hath 5. branches the first is vers 3 the second verse 4 the third vers 5. and 6 the fourth vers 7.9.10 the fift vers 11. The first branch namely that which concernes the mortalitie of the Israelites is declared 1. By noting the efficient of this mortalitie namely The Lord and his ordinance enacted to that purpose Gen. 3.19 Dust thou art and into dust thou shalt returne This statute and the author thereof are signified vers 3. 2. By a Similitude implied in this word Returne For hereby it appeareth that the passing of our life is vers 3. resembled to the wheeling of a thing about from the first point of the circuit till it returne to the same againe The comparison therefore being vnfolded and distinguished into his parts will be this As that which hath wheeled about from the first point of the circuit to the same againe hath fully ended his reuolution So man taking the beginning of his circuit in this world from dust as from the first point thereof doth by returning to the said first point determine his reuolution The second branch touching the shortnes of our life as it serueth aptly to resolue the question of our mortalitie so to assure vs that we delude and flatter our selues when we imagine a length in life it is by the Prophet cleered by a Comparison thus A thousand yeeres are in all true and iust calculation a time of no length or a matter of nothing vers 4. No marueile then if the ordinarie terme of mans life be exceeding short The first sentence of this Comparison is made knowne vnto vs by two seuerall Similitudes vers 4 In the former the length of a thousand yeeres is compared to the length of a day alreadie past thus As yesterday which is past is a space of time for the length thereof not worthy the naming So are a thousand yeeres for length as yesterday and not worth the naming In the later the space of a thousand yeeres is resembled to that which is farre shorter in length than a day namely to a watch in the night which consisteth onely of three houres So as if a thousand yeeres be for length like vnto a watch in the night the life of 1000. yeres must runne in accompt for a matter of nothing The third branch of the said deploration imports the suddennes of our vanishing together with the shortnes of our aboad here The manifesting whereof is taken from three Comparisons vers 5. and 6 In the first the suddennes of our vanishing with the shortnes of our life it resembled to the sudden transporting of things by a torrent or land flood the force whereof doth presently carrie away whatsoeuer it incountreth In the second our sudden vanishing is likened to a dreame which vanisheth in a moment In the third it is compared to greene grasse which is cut and withereth almost assoone as it sheweth it selfe out of the ground The fourth branch is of the crosses and calamities incident to our life v. 7.8.9.10 In the 7. and 9. verse the Prophet setteth out our crosses and calamities vnder the name and title of the Lords consuming wrath noting by the efficient the effect wrought thereby and in the 10. he setteth them out by acquainting vs with the trouble and griefe that accompanie our best and happiest daies So as in case the wrath of the Lord that is the affliction laid vpon vs consume and wast vs if also the excellentest and best of our daies be nought else but vexation and trouble it is euident hereby that our life is wasted through continuall crosses and calamities And this is it which is likewise deplored by the Prophet Now this consuming of our dayes through daily afflictions is expressed vnto vs 1. By laying foorth the cause thereof namely our sinnes both secret and apparant vers 8 where the Lord is said to set our sinnes before him that is to take notice of them and punish them 2. By noting the sudden vanishing of our daies and the shortnes of them This point the Prophet doth illustrate and make plaine 1. By a Similitude vers 9. in the end thus As a thought assoone as it is conceiued doth presently vanish So doe our daies passe in a moment 2. By answering an obiection which is this as may appeare by the answere thereto Obi. Man liueth many yeeres as to 70. or 80 And therefore is not in likelihood subiect to such wasting crosses nor to that shortnes of daies or sudden vanishing as is pretēded Ans. The Prophet granting vers 10. the antecedent of this obiection namely that a man by the ordinarie course of nature may attaine to the terme of 70. yeeres yea of 80 in case the constitution of his bodie be vigorous and strong denieth the consequence deduced thereupon in the sayd obiection As if he should thus say Let it be true that man liueth to 70. or 80. yeeres Yet I denie it as following hereupon that he hath either an immunitie frō trouble and vexation or any long and constant aboad in this life His deniall of either point the Prophet doth iustifie and cleere by a seuerall comparison His deniall of immunitie from trouble is warranted in this sort The excellentest and best daies of mans life are vexation and griefe vers 10. in the middest No marueile then if the ordinary daies of his life be daies of wearines and tribulation vers 7.9 His deniall of mans long and constant abode in this life hath this ground The best daies of mans life doe quickly come to their period and vanish suddenly vers 10. in the end No marueile then if the ordinarie and weake daies of his life do quickly and suddenly determine vers 9. in the end There remaineth the 5. and last branch of the misery deplored by the Prophet contained in the 11. verse where Moses by way of an interrogation doth acknowledge and admire the spirituall dulnes of heart in the people that considering the miserie wherein they were and the course held by the Lord to reclaime them from wickednesse yet to fill vp the measure of their miserie and as it were in contempt of that feare of his Maiestie which the Lord laboured to worke in them they added thereto the sinne of not apprehending how great the force and power of the Lords wrath is
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
receiue what is due vnto him by the Lords promise hee should allow the committing of iniustice vpon the godly But the Lord will not allow the committing of iniustice vpon the godly vers 20. Where vnder an interrogatorie forme of speech it is said that the throne of tyrannie and oppression hath no fellowship with the Lord that is the Lord doth renounce and detest all vniust proceedings such as iudiciall thrones of that qualitie doe yeeld Therefore the Lord will so order al proceedings as that the godly man may thereby receiue what is due vnto him by the Lords promise of mercie vers 15. The Assumption wherein the Lords vpright proceeding and detestation of iniustice is recommended is made euident and cleree by a comparison wherein is laid forth the difference betwixt the proceeding held by tyrants and iniust Iudges and that which is held by the Lord. The first part of the sayd comparison is a description of the iniustice committed by tyrannous Magistrates vpon the godly and innocent thus They forge and contriue all wrongfull meanes whereby to defeate the course of law vers 20. in the end they assemble themselues to consult and conspire vpon the ruine of the iust they passe sentence of condemnation on him vers 21. But the eternall Lord doth protect the godly and the innocent and he doth execute his wrath vpon the wicked vers 22. and 23. In the 22. verse the Prophet by a particular instance in his own person and by naming one for all of the same kinde and nature doth imply and note the Lords protecting of the godlie and innocent in generall For what the Lord is vnto Dauid as Dauid is a godly and innocent man the same the Lord is to al innocent and godly men In the 23. verse the Lords proceeding in iustice to the destruction of the wicked is deliuered in expresse termes and to assure vs thereof it is thrice set downe and to make it the more admirable and glorious it is auouched that the Lord so ordereth his proceeding with them as that they become the ministers and instruments of their owne destruction PSALM 103. MY soule praise thou the Lord and all that is within me praise his holy name 2 My soule praise thou the Lord and forget not any of his benefits 3 Who forgiueth all thine iniquities and healeth al thine infirmities 4 Who redeemeth thy life from the graue who couereth thee on euery side with mercie and compassions 5 Who satisfieth thy mouth with good things who reneweth thy youth as the youth of an Eagle 6 The Lord doth iustice and right to all that are oppressed 7 He hath made his waies knowne to Moses and his works to the children of Israel 8 The Lord is full of compassion and mercie slow to anger and of great kindnes 9 He will not alway chide neither keepe his anger for euer 10 He hath not dealt according to our sinnes nor rewarded vs according to our iniquities 11 For how high the heauens are aboue the earth so great is his mercie to them that feare him 12 As farre as the East is from the West so farre hath he remoued our sinnes from vs. 13 With what compassion a father is carried towards his children the same hath the Lord towards them that feare him 14 For hee knoweth whereof wee are made hee remembreth that we are but dust 15 The daies of man are as grasse as a flower of the field so florisheth he 16 When the winde hath passed ouer it it is gone and the place thereof knoweth it no more 17 But the louing kindnesse of the Lord is from all eternity and endureth for euer vpon them that feare him and his righteousnes vpon their childrens children 18 Vpon them that keepe his couenant and who remember his commandements to doe them 19 The Lord hath established his throne in heauen and his kingdome ruleth ouer all 20 Praise the Lord ye his Angels that excel in strength and doe his commandement in obeying the voyce of his word 21 Praise the Lord all ye his hosts who are his ministers performing his pleasure 22 Praise the Lord all ye his workes in all places of his dominion My soule praise thou the Lord. ANALYS PSALM 103. There are of this Psalme two parts In the former the Prophet doth excite and prouoke himselfe to the magnifying of the Lords name from the beginning of the 1. verse to the ende of the 18. In the later hee inuiteth all other things to a concurrence with him in this duty of praising the Lord from the beginning of the 19. verse to the end of the Psalme The subiect then handled in the former part is this That Dauid ought with his whole heart to magnifie the name of the Lord vers 1. and 2. This subiect the Prophet doth propound vnder a forme and figure of speech addressed to his soule and to al the faculties therof therby stirring vp himself to this worthy dutie of honoring the Lord not in part or remisly but most affectionatly and with each faculty of his mind and will The ground and motiue inducing him to performe vnto the Lord this acknowledgement and seruice of glorifying his name is as may appeare by the latter member of the 2. verse a suruey made by him of the Lords blessings bestowed on himselfe in particular on the whole Church in generall Out of this consideration he reasoneth and concludeth thus in honor of the Lord Who hath blessed Dauid in particular and the whole Church in generall his name ought Dauid with his whole heart to magnifie But it is the Lord who hath blessed Dauid in particular and the whole Church in generall Therefore the Lords name ought Dauid with his whole heart to magnifie The Prophet first setteth downe the conclusion verse 1. and 2. Then he proceedeth to the Assumption which consisteth of two branches The first whereof is verse 3.4.5 the second is from the beginning of the 6. verse to the end of the 18. verse The first branch of the Assumption concerning the blessings bestowed vpon Dauid in particular is declared by an induction consisting partly of spirituall blessings viz. Iustification and Sanctification verse 3 and partly of temporall fauours verse 4. and 5. The induction is concluded thus The Lord hath bestowed on Dauid pardon of sinnes and sanctification of heart he hath deliuered him from extreame perils he so compasseth him on euery side with his fauour that being deliuered he shall not miscarrie by any accident at any time or place he doth furnish vnto him in plentifull sort all needfull prouisions for this life he intertaineth him in vigor and strength of bodie for the lengthning of his daies Therefore the Lord hath blessed Dauid in particular The first member of this induction is vers 3. Where the pardon of sinnes is first mentioned and then vnder the phrase of healing thy infirmities is implied the curing of the diseases which are in the vnderstanding and will which being spirituall
diseases the cure is performed by the Spirit of sanctification For it is the Spirit of the Lord that worketh vpon the vnderstanding to inlighten it with the knowledge of the Gospell and vpon the will to conforme it to some measure of obedience vnto the Gospell The second is verse 4. in the beginning where I take it hee meaneth a temporall deliuerance hauing in the former verse recorded his spirituall deliuerance from sin and the punishment thereof The third is vers 4. in the end Where hee noteth the continuance of the Lords extraordinarie care and fauour towards him being deliuered which is such as couereth him on euery side so as he can not miscarie The fourth and fifth are verse 5 which verse I doe with the French and M. Beza so interpret as I haue set downe The said fift member of the induction hath an illustration from a Comparison of Similitude thus As the bodie of an Eagle is intertained in vigor and strength whereby it liueth long So the Lord intertaineth Dauid in vigor and strength to the lengthning of his age The Prophet hauing handled the first branch of the said Assumption concerning the blessings bestowed on himselfe in particular doth now in like sort by an induction specifie the benefits bestowed on the Church in generall The induction is this The Lord relieueth and righteth the cause of the oppressed he hath deliuered vnto Moses the lawes and statutes wherein his people are to walke he hath honoured his people by his sundrie deliuerances of them he is merciful vnto them in the pardon of their transgressions Therfore the Lord hath blessed his whole Church in generall The first member of this induction is vers 6. The second and third are verse 7. This verse is so expounded by the French and Beza The fourth is vers 8.9.10 where the Prophet with variety of phrase doth set out the excellencie and greatnes of the Lords mercie in remitting the offences of his people That this is the maine scope of those 3. verses may appeare first by the termes and formes of speech vsed by the Prophet Secondly by comparing the 8. verse with that which is set downe Exod. 34.7 Numb 14.18 Nehem 9.17 Thirdly by the illustration which the Prophet in the verses following hath yeelded vnto this point of the excellencie and greatnes of the Lords mercie Let vs now see how the Prophet doth handle this last member of the said induction His purpose is as I haue said to make knowne vnto vs this sweete and comfortable position viz. That the Lords mercie in pardoning the sinnes of his people is exceeding great This point he cleereth First by three comparisons of equalitie thus 1. How great the distance of the highest heauen is from the earth so great is the Lords mercie in being reconciled vnto those who feare him that is vnto his people vers 11. 2. As farre as the East is from the West so far hath the Lord remooued from vs our offences vers 12. 3. With how great and tender compassion a father is carried towards his children with so great and tender mercie the Lord embraceth his vers 13. Secondly by noting vnto vs a motiue inducing the Lord to the shewing of this exceeding mercie which is an acknowledgement and consideration on the Lords part of the condition allotted vnto man by creation vers 14. A condition in regard of the matter whereof man was formed not onely base and contemptible but most brittle also and apt to dissolution By the consideration whereof the Lord is the rather moued to proceed with vs not according to our desert in prouoking him but according to that course which is most sutable to the glorie and excellencie of his gracious nature that thereby he might the more magnifie the riches of his mercie being shewed vpon so contemptible and brittle a worme as man is Thirdly by remembring vnto vs the eternitie of this mercie Which argument is concluded thus The Lords mercie to his people for the pardon of their sinnes hath been from all eternitie and doth endure for euer towards them vers 17. Therefore it is exceeding great vers 8.9.10 The Antecedent is amplified in this sort 1. By a Dissimilitude thus Man quickly passeth away vers 15. and 16. Of this sentence there is added an illustration from a double similitude the one of grasse the other of a flower of the field Man is resembled to either of them in this point of his speedie withering and vanishing But the Lords mercie to his people is eternall v. 17. 2. By a comparison from the greater wherein the obiect of the Lords mercie is noted that thereby we might see the reach thereof The comparison is this The Lords mercie is extended for euer to many generations of the posteritie of his people No marueile then if he extend it for euer to the persons of his people The first part of this comparison is verse 17. in the ende Where the Prophet saith that the Lords righteousnes is vpon their Childrens children meaning by righteousnesse the Lords fidelitie in keeping his couenant of mercie and consequently the mercy performable by this couenant which not determining in the persons of parents but being extended also presented to their posteritie it doth thereby discouer it selfe to be very great and excellent Now whereas it may be obiected that by this course of extending mercy to so many generations it will fall out to be extended to hypocrites and impious wretches the Prophet verse 18. doth cleare this point by a description of those to whom the said mercy is by the Lords couenant extendable The description of them is 1. From an effect on their part viz. their obseruing of the Lords couenant made with them which consisteth in dependance on God in obedience to his statutes 2. From their perseuerance in this care and endeuour to glorifie the Lord by their faith and obedience of life Which I take to be meant by this clause of retaining alwaies in memorie the Lords statutes to doe them Hitherto concerning the first part of the Psalme The second followeth wherein he inuiteth a concurrence with him in this dutie of praysing the Lord so as the subiect handled in this second part is this That all things whatsoeuer ought to concurre with Dauid in praising the Lord vers 20.21.22 The argument to perswade this concurrence is concluded thus If the Lord doth by his imperiall scepter and soueraigne power gouerne all things in heauen and earth then ought all things to concurre with Dauid in praising the Lord. But the Lord doth by his imperiall scepter and soueraigne power gouerne all things in heauen and earth vers 19. Where vnder these words He hath established his throne in heauen is meant the Lords setled and absolute authoritie of commanding and ruling in heauen Therefore ought all things to concurre with Dauid in praising the Lord. In liew of this generall conclusion there is set downe an induction of the particulars which
the Lord may take delight in his workes and not repent him that he hath made them vers 31. in the end The last argument vsed by the Prophet to inforce this dutie of magnifying the Lord is a comparison of equalitie wherein is offered to our consideration an example and profession on the part of the Prophet that himselfe during life will not faile to performe the said dutie His conclusion is this As for my selfe I professe that while I liue I will magnifie the Lord vers 33. Therefore let all other likewise magnifie and honour him vers 31. The Antecedent of this reason is enlarged thus If this my endeuour to magnifie the Lord will be a seruice pleasing and acceptable vnto him while I liue will I magnifie him But this my endeuour to magnifie the Lord will be a seruice pleasing and acceptable vnto him vers 34. in the beginning Therefore while I liue will I magnifie him vers 33. The Assumption is in this sort amplified 1. From the efficient of this acceptation concluded thus Whose endeuour to magnifie the Lord proceedeth from an heart reioycing in him his endeuour cannot be but a seruice pleasing and acceptable vnto the Lord. But the endeuour on my part to magnifie the Lord proceedeth from an heart reioycing in him vers 34. in the end Therefore this my endeuour cannot be but a pleasing and acceptable seruice vnto the Lord vers 34. in the beginning 2. From the consideration of the Lords proceeding with such as will not honour him thus The Lord will cut off from the earth such as refuse to honour and magnifie him vers 35. Therefore will he accept my endeuour to magnifie him as a pleasing seruice vers 34. in the beginning PSALM 107. PRaise the Lord because hee is good yea because his mercie endureth for euer 2 Let them report who haue been redeemed by the Lord and whom he hath deliuered from distresse 3 And whom he hath gathered from the regions of the East and the West of the North and the South 4 Who wandered in the desert and wildernesse finding no citie to dwell in 5 Both hungry and thirstie so as their soule fainted in them 6 When they cried vnto the Lord in their trouble he deliuered them from their distresse 7 And led them forth by the right way that they might come to a citie of habitation 8 Let them therefore magnifie before the Lord his louing kindnes and his wonderfull workes before the sons of men 9 For he satisfied the thirstie soule and filled the hungrie soule with goodnes 10 Such as dwell in darknesse and in the shadow of death bound in miserie and iron 11 Because they rebelled against the wordes of the mightie God and despised the counsell of the most high 12 Whereupon he humbled their hart with heauinesse they fell downe and there was no helper 13 When they cried vnto the Lord in their trouble he deliuered them from their distresse 14 He brought them out of darknes and out of the shadow of death and brake their bandes asunder 15 Let them therefore magnifie before the Lord his louing kindnes and his wonderfull workes before the sonnes of men 16 For he hath broken the gates of brasse and hath cut the bars of iron asunder 17 Fooles who by reason of their transgression and because of their iniquities are afflicted 18 Whos 's soule abhorreth all meate and they are brought to deaths doore 19 When they cried vnto the Lord in their trouble he deliuered them from their distresse 20 He sent his word and healed them and deliuered them from their graues 21 Let them therefore magnifie before the Lord his louing kindnesse and his wonderfull workes before the sonnes of men 22 And let them offer sacrifices of praise and declare his workes with reioycing 23 They who goe downe to the Sea in ships traffiquing vpon the great waters 24 They who see the workes of the Lord and his wonders in the deepe 25 How he commanding raiseth the stormie winde and lifteth vp the waues of the sea 26 How they mount vp to the heauens and descend to the deepe their soule melteth through trouble 27 They stumble and stagger to and fro like a drunken man all their cunning being gone 28 When they cried vnto the Lord in their trouble he deliuered them out of their distresse 29 He turned the storme into calme and the waues became still 30 And the waues being quieted hee brought them reioycing vnto the hauen where they would bee 31 Let them therefore magnifie before the Lord his louing kindnesse and his wonderfull workes before the sonnes of men 32 And let them exalt him in the congregation of the people and praise him in the assembly of the elders 33 He turneth the floods into a wildernesse and the springs of water into drinesse 34 A fruitfull land into barennesse for the wickednesse of them that dwell therein 35 He turneth the wildernesse into pooles of water and the drie land into springs of water 36 There he placeth the hungrie and they build a citie to dwell in 37 And sow the fields and plant vineyards which bring forth fruitfull increase 38 He blesseth them and they multiplie exceedingly and he diminisheth not their cattell 39 Afterward they are diminished and brought low by distresse euill and sorrow 40 He powreth contempt vpon Princes and causeth them to erre in desert places out of the way 41 He raiseth vp the poore out of miserie and maketh him families like a flock of sheepe 42 Let the vpright see it and reioyce and let all iniquitie stop her mouth 43 Who is wise let him obserue these things that they may vnderstand the louing kindnesses of the Lord. ANALYS PSALM 107. The subiect of this Psalme is this That the Lord is to be magnified first by all men in generall vers 1. Secondly by certaine sorts of men in particular From the beginning of the second verse to the end of the 42. verse That the Lord is to be magnified by all men in generall the Psalmist sheweth by this argument The Lord is good vers 1. in the middest Therefore all his people ought to magnifie him vers 1. in the beginning The Antecedent of this reason is amplified by a comparison from the greater thus The Lord is good yea that which is a matter of greater moment and excellencie this his goodnes doth neuer determine but endureth eternally vers 1. in the end Hauing declared that all men in generall ought to praise the Lord he proceedeth to shew that certaine sorts of men are tyed some of them by a proper obligation of an extraordinary mercy some by the regard of a common blessing to a speciall and praisefull acknowledgement of the Lords goodnes towards them Let vs see vpon what particular motiue these seuerall sorts of men are to ground this their action of magnifying the Lord. The first sort is of such as haue wandered out of their way in deserts fainting through hunger and thirst
verse 2. to the end of the 9. The inducement for the performance of this dutie of praise by them is concluded thus Whom the Lord hath deliuered from distresse reducing them to places of habitation and relieuing them against the extremitie of hunger and thirst they ought to magnifie the Lord for this his mercie both priuatly and publikely vers 2. and 3. But such as haue wandered out of their way in deserts fainting through hunger and thirst the Lord hath deliuered from distresse reducing them to places of habitation and relieuing them against the extremitie of hunger and thirst vers 4.5 6.7.9 Therefore such as haue wandred out of their way in deserts fainting through hunger thirst ought to magnifie the Lord for this his mercy both priuatly publikely vers 8. The Proposition is verse 2. and 3. In these verses the whole sense of the proposition is comprehended In the second the action of reporting that is of magnifying the Lord is enioyned vnto those who are redeemed by him from distresse In the 3. verse the particular blessings of reducing them to places of habitation and relieuing them against hunger and thirst are noted vnder that action of gathering them from the East and West North and South For this gathering of them from these regions is a gathering of them vnto villages and cities where they might find a double comfort and reliefe the one against wandring in deserts by the oportunitie of houses and lodgings the other against hunger and thirst by the commoditie of sustenance suppliable in villages and cities The Assumption is verse 4.5.6.7.9 In the 4 verse their wandring out of their way in deserts is noted in the 5 their fainting through hunger and thirst in the 6 their deliuerance from distresse in the 7. their reduction to places of habitation and consequently their reliefe against hunger and thirst in the 9 this supply against hunger and thirst is expressed in distinct termes The said Assumption is in the 6. verse enlarged by imparting vnto vs one of the causes which moued the Lord to this compassionate regard of these distressed Pilgrims viz. their humble supplication and crying vnto the Lord. The conclusion is vers 8. where is enioyned a magnifying of the Lords goodnes not only in priuate which the Psalmist calleth a magnifying thereof before the Lord but also in publike which hee calleth a magnifying thereof before the sonnes of men The second sort of persons who are obliged to this dutie of acknowledging the Lords mercy in all gratefull manner is of prisoners whom the Lord hath enlarged from out of prison The reason inducing them to offer vnto the Lord this sacrifice is this By whom prisoners enlarged from out of prison haue recouered their libertie him they ought to praise for his goodnes both priuatly and publikely But it is the Lord by whom prisoners enlarged from out of prison haue recouered their libertie vers 13.14 Therefore it is the Lord whom prisoners enlarged from out of prison ought to praise for his goodnes both priuatly and publikely vers 15. The Assumption is amplified by setting forth the greatnesse of this fauour and act performed by the Lord in restoring prisoners to their liberty The amplification is 1. From the consideration of the contrarie viz. the qualitie of their imprisonment which is noted to be accompanied with extreme miserie in regard 1. Of the place thereof it being a darke dungeon and as it were the house of death ver 10. in the beginning 2. Of the rigor they endured in that representatiue dungeon of death they being there chained with bonds and fetters of iron vers 10. 3. Of the cause for which they suffered it being no lesse than rebellion against the Lord and a wilfull contempt of his gracious purpose to blesse them a crime of so capitall a nature as might iustly haue occasioned their perpetuall restraint vers 11. 4. Of the anguish they endured in mind by reason of this so sharpe affliction vers 12. in the beginning 5. Of their vtter destitution and desperate case there being none to helpe them vers 12. in the end 2. From the consideration of the motiue inducing the Lord to bestow this blessing of libertie vpon them viz. their humble supplication and crying vnto him verse 13. in the beginning 3. From the consideration of the extraordinarie course and manner of their enlargement which by breaking the gates of steele and barres of iron is implied to be such as if without this extraordinary power and force there had been an impossibilitie of their deliuerance vers 14. and 16. The third sort of men who rest bound to honour the Lord for his goodnes towards them is of such as the Lord hath recouered from the extremitie of sicknes The argument to perswade them to tender this seruice of thanks vnto the Lord is this By whom the sicke deliuered from sicknes haue recouered their health him they ought to magnifie for this mercie both priuatly and publikely But it is the Lord by whom the sicke deliuered from sicknes haue recouered their health vers 19.20 Therefore it is the Lord whom the sicke deliuered from sicknes ought to magnifie for this mercie both priuatly and publikely vers 21.22 This blessing of health mentioned in the Assumption is set out by making knowne vnto vs 1. The quality of the sicknes endured by them To which purpose their sicknes is described 1. By the cause thereof viz. the sinnes of the sick in respect whereof they are called fooles v. 17. 2. By the extremitie therof which appeares by two effects 1. Their abhorring of sustenance vers 18. 2. Their neerenes to death vers 18. 2. The motiue which drew the Lord to the shewing of this mercie viz. their humble sute and crying vnto him for compassion vers 19. 3. The manner and course held by the Lord in restoring health to these sicke viz. the Lords curing of them without ordinarie meanes by his absolute will and pleasure vers 20. The fourth sort of persons who owe vnto the Lord the sacrifice of praise for his extraordinarie mercie towards them are trauellers on Sea described vers 23. by their sailing on the sea and by the end thereof who being deliuered from great distresse in their voiages on sea haue recouered the port of their safety That these ought to extoll the mercie vouchsafed vnto them herein is prooued thus By whom trauellers on sea being deliuered from distresses on sea haue recouered the port of their safetie him they ought to magnifie for this mercie both priuatly and publikely But it is the Lord by whom trauellers on sea being deliuered from distresses on sea haue recouered the port of their safetie vers 28.29.30 Therefore it is the Lord whom trauellers on sea being deliuered from distresses on sea ought to magnifie for this mercie both priuatly and publikely vers 31.32 The blessing of deliuerance from perils on sea whereof the Assumption speaketh and of recouering the port of
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.