present I doe craue the same fauour 2. By imparting with vs the ends for which he maketh the said request The ends are these 1. That he might be at rest and not compelled to any longer peregrination and wandring verse 4. in the middest Where by dwelling in the Lords house he acquaints vs with this his desire of being at rest and freed from further wandring 2. That hee might imploy himselfe in the exercises of the Lords worship vers 4. in the latter part Where vnder the termes of beholding the Lords beautie and visiting his temple he letteth vs vnderstand the desire he hath to performe vnto God in his Tabernacle the seuerall duties of his worshippe there The beautie of the Lord that is his power wisedome mercie and iustie we behold in the word of the Lord read and expounded in the Sanctuarie as also in the sacrifices of the Law and Sacraments of the Gospell His present separation and banishment from the Lords house which together with the said request the Prophet acknowledgeth as it was then apparant to all Israel so is it implied and signified vnder these words The same do I require vers 4. Now the fauour required by him is his returne vnto the Lords house But this he would not haue required at the Lord hands had hee not at that time stood depriued thereof The Prophet hauing thus spoken to the Assumption of the said exception he now taketh in hand to answere the Proposition thereof which he accordingly performeth vers 5.6 His answer is founded vpon a deniall of the said Proposition Which deniall though it be not deliuered in expresse and distinct termes yet out of that which is set downe we are to conceiue it to be to this effect Howsoeuer notwithstanding my said request I remaine confined from the Lords house yet doth it not thereupon follow that I rest vpon the Lord in vaine This his deniall of the said Proposition he doth iustifie in this sort Notwithstanding my inforced discontinuance from the Sanctuarie I haue been euer protected by the Lord I do participate in the Lords solemne worship though not personally yet by faith and affection of heart And I shall actually hereafter and in person communicate in the same Therefore howsoeuer I remaine in bodie debarred from the Sanctuarie yet I rest not in vaine vpon the Lord. The former part of this the Prophets answere for conuincing the said Proposition consisteth of three seuerall branches Whereof 1. The first concerning the Lords daily protection of the Prophet is set downe vers 5. Where by auouching that the Lord in the time of trouble hideth him and setteth him vpon a rocke he sheweth that notwithstanding his absence from the Sanctuarie hee is euer protected by the Lord the Lord being vnto him as it were a place of sure retrait and a rock of defence 2. The second touching his present participation in the Lords solemne worship by faith and affection of hart is in the former part of the sixt verse where by glorying That now his head is lifted vp aboue his enemies he plainly testifieth that hee is though not personally yet by reach of his faith and affection of heart present in the Lords house howsoeuer his enemies enuiron and oppresse him 3. The third concerning the certaintie of his future and personall communication in the Lords worship performed in the Sanctuarie is in the latter part of the sixt verse where by glorying in like sort That he will offer in his Tabernacle sacrifices of ioy that he will sing and praise the Lord he doth tell vs that he shall hereafter notwithstanding the malice of his enemies be in person actually partaker of the Lords solemne worship in his Tabernacle Hitherto hath the Prophet insisted vpon the profession of his secure reposing vpon the Lord to the end he might perswade and induce him to yeeld vnto his humble sute for deliuerance from his enemies He doth now further prosecute the same his sute by other perswasiue arguments of which one is set downe vers 8. thus Arg. 2. Who call vpon thee for helpe against their enemies out of an obedience to thy commandement in that behalfe it may please thee to giue a gratious eare vnto such for their deliuerance But I call vpon thee for helpe against mine enemies out of an obedience to thy commandement in that behalfe vers 8. In the former part of this verse the Lords commandement for seeking his face that is for calling vpon him in the time of trouble is distinctly and particularly expressed And to proue that the Lord commandeth the seeking of his face the Prophet produceth the testimonie of his heart My heart saith he telleth me thus much from God That wee should seeke his face In the latter part of this verse the Prophets obedience vnto this commandement is recorded where hee saith O Lord I seeke thy face Therefore it may please thee O Lord to giue vnto me a gratious eare for my deliuerance vers 7. In the ninth verse he doth presse the grant of his said sute thus Arg. 3. Thou hast heretofore bin mine aide and deliuerance from mine enemies vers 9. in the middest Therefore now likewise O Lord deliuer me from them vers 9. Where this conclusion is expressed foure times in a seuerall different phrase In the tenth verse hee perswades the Lord to a fauourable consideration of his petition by propounding vnto him the present state and condition wherein he was His perswasion is in this forme Arg. 4. If I rest altogether helplesse on the part of man I pray thee let me finde helpe and protection at thy hands against mine enemies But I rest altogether helplesse on the part of man vers 10 where hee saith That his father and mother forsake him that is he is vtterly destitute of all helpe for his deliuerance on the part of man Wherefore I pray thee O Lord let me finde help and protection at thy hands against mine enemies vers 10. in the end Where as Tremellius translates it the Prophet saith Let the Lord receiue me or gather me vp Which words doe containe the Prophets sute vnto the Lord for protection against his aduersaries In the 11. verse he pleades for his deliuerance by presenting vnto the Lords remembrance what discouragement will grow vnto the godly by his remaining in trouble and how occasion will thereupon be offered vnto the wicked to triumph and blaspheme the Lord as if he were not faithfull in his promises For this I take to be the meaning of these words in the end of the said verse Because of such as obserue me as Tremellius translates it The Prophet did discerne that the Lords proceeding with him was obserued both by the godly and by the wicked the godly obseruing to their discouragement the continuance of an heauie affliction vpon him the wicked obseruing it with ioy and triumph And therefore he pleades with the Lord for deliuerance by an argument taken from the issue which his
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
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
safetie is amplified by relating vnto vs 1. The greatnes of the distresse whereto the said trauellers were subiect in their voyages on sea This greatnes of their distresse is first mentioned in general vers 24 where by seeing the workes of the Lord and his wonders in the deepe is meant a visible and present subiection to the dangers growing from the violent windes raging waues strange tossing of the ships which are the Lords works and wonders in the deepe Then the said greatnes of their distresse in being exposed to present losse of life is set forth in the three verses following by noting vnto vs 1. The instrumentall causes thereof viz. 1. The breaking foorth of violent winds and stormes at the Lords commandement vers 25. in the beginning 2. The swelling and raging of the waues by meanes of the winds and tempests vers 25. in the end 3. The mounting on high of the ships and their sudden precipitation occasioned by the furie of the windes and waues vers 26. 4. The extremitie of sea sicknes inforcing them in a manner to render vp the ghost vers 26. in the end 2. The desperate termes whereto they are reduced they failing in all meanes to help themselues viz. aswell in strength of bodie as in skill and direction by the art of Nauigation vers 27. Where in this point of vtter disablement to helpe themselues they are compared to a drunken man who discouers by his staggering to and fro his impotencie and inabilitie to help himselfe 2. An inducement mouing the Lord to reach vnto them his hand of protection viz. their humble supplication and crying vnto him vers 28. 3. The manner of their deliuerance viz. the Lords calming of the windes and his suppressing of the waues vers 29. 4. The ioy of heart conceiued hereupon by the said trauellers vers 30. The conclusion is amplified by noting more distinctly than before the circumstance of the place and persons where and before whom this gratefull acknowledgement of the Lords mercie is to bee presented The place must be such as is appointed for publike meetings the persons aswell such as are of honorable ranke and imployment in the state vers 32. in the end as such as are of meaner qualitie and degree verse 32. in the beginning This serueth likewise to set out the greatnes of the blessing bestowed on these distressed trauellers on sea The fift and last sort of men inuited to magnifie the Lord is of such as by a common obligation are tyed vnto this dutie and they are such as hold a sound opinion of the Lords prouidence For these I take to bee meant by the Psalmist verse 42. in the beginning vnto whom are opposed in the same verse such as denie the prouidence of the Lord in the whole or in part Now the argument whereby such whose apprehension of the Lords prouidence is vpright and warrantable are drawne to offer vnto him this dutie of praise is taken from a suruey made of certaine changes incident to some things and persons Out of this argument added to the consideration of the Lords proceedings aboue mentioned in the other parts of this Psalme the Prophet deduceth first a double conclusion then an exhortation Of the conclusions the one which is the principall concerneth directly the said fift and last sort of men viz. such as acknowledge both the generall and particular prouidence of the Lord the other is touching Atheists who deny the same The Psalmist reasoneth thus The Lord besides the euents and proceedings aboue mentioned worketh and ordreth all changes in things and persons as namely barrennes and fertilitie in the earth wealth and pouertie in priuate men deiection and aduancement in persons of state vers 33. to the end of vers 41. Therefore out of an obseruation of these proceedings such as hold a sound opinion of the Lords prouidence ought with ioyfull hearts to acknowledge and magnifie the same and such as are Atheists to surcease all further dispute and replie against it vers 42 where the ful meaning of this double conclusion is set downe in expresse termes The Antecedent of this reason compriseth sixe seuerall instances whereby to prooue that it is the Lords hand that worketh and disposeth al changes in things and persons The first instance is of a fruitfull soyle reduced to barrennesse vers 33. and vers 34. where by flouds and springs of waters he meaneth the soyle which by the irrigation of waters hath growne to a qualitie of fruitfulnes Now this change is set out by the cause which moued the Lord to the effecting thereof which is noted vers 34. to be the wickednes of the inhabitants The second instance is of a barren and fruitles region made fruitfull and commodious for habitation vers 35. The third is of the poore raysed to a condition of wealth vers 36.37.38 In these verses the Prophet setteth forth 1. The instrumentall causes of this wealthie condition viz. their trauell and industrie In building cities for habitation and commerce vers 36. In plowing and sowing fields vers 37. In planting of vineyards vers 37. 2. The principall cause of the said condition of wealth viz. the blessing of the Lord aswell vpon their persons for the multiplication of children as vpon their stock for increase thereof vers 38. Where by that particular of not diminishing their cattell we must vnderstand in generall the abundant increase of their whole stocke The fourth is of the rich reduced to a poore and miserable estate vers 39. Where the instrumentall causes hereof are noted by these three words viz. distresse euill and sorrow Which words doe imply and signifie the crosses and calamities whereby as by meanes and instruments the Lord worketh this change of estate The fifth instance is of persons deiected from an high degree and state verse 40. Where the Psalmist maketh knowne vnto vs this deiection by two particulars of abasement whereof 1. The one is the Lords withdrawing from them all reputation affection and dutie on the part of the people which is an ouerture and meane to the degree of abasement following 2. The other is the Lords abandoning of them to all discomfort and miserie which is implied by this in that they are forced to wander in deserts as not finding so much fauour in the world as the commoditie of a place to rest in The sixt and last instance is of men aduanced from a condition of affliction and basenes to places of reputation and dignitie and that which is more the Lord doth honour them being thus exalted with a mightie dependance which the Psalmist doth insinuate vnder the blessing of such an issue and posteritie as shall grow into a multitude of families verse 41. Now the exhortation deduced vpon this argument of the changes wrought by the Lords prouidence in some things and persons is an exhortation addressed vnto the students of true wisdome to obserue the Lords proceedings The Psalmist perswadeth them to this dutie in this sort
the doing of homage and worship vnto Christ Iesus which is a course of pietie wherein besides their presenting in priuate of all spirituall seruice vnto him they professe withall in publike their alleageance and readie obedience to the royall authoritie and lawes of his kingdome Would your Highnes be aduertised what sort of people they are whom you ought specially to respect and esteeme The Psalmist will tell you out of his owne practise Psal. 16. that they are the worthies and excellent of the earth Would your Highnes vnderstand what loue and regard you are to beare to the Sanctuarie and place of the Lords worship It may please you to take notice hereof out of the 84. Psalme where King Dauid imparteth with vs his passionate longing to returne vnto the house of the Lords publike seruice recommending it by way of admiraiton as most worthie of al respect and affection on our part and valuing his participation there with the godly in the said seruice aboue all the regalities and honors in this world Would your Highnes bee presented with a picture of the miseries whereto both Prince and people are subiect This picture the 90. Psalme with the 39. affoordeth vnto vs. There Princes may learne that our fairest and best daies are vexation and griefe that Man and whatsoeuer is of strength and excellencie in man is for weaknes and brittlenes like a moth that our life for length is as a spanne as nothing as a day past a watch in the night a dreame a word a thought Would your Highnes behold as it were in a glasse the singular aduantages and priuiledges of depending on the Lord This glasse will the 91. Psalme furnish vnto you To be short if your Highnes desire to see a president how a Prince shuld demeane himselfe either in the case of any his capitall transgressions against the Lord or in the case of blasphemie committed by others the cariage of this worthie King Dauid will in either case serue for a most worthy president In the 51. Psalme whereas hee had by misgouernment of his person mightily transgressed being admonished hereof by Nathan one of the Lords faithful remembrancers he performeth two remarkable duties the one of humbling himselfe before the Lord out of a repentant heart the other of earnest mediation that the Lord would be pleased not to interpret his transgression to the preiudice of the Church and Common-wealth of Israel In the 94. Psalme finding himselfe disabled to proceede in iustice against some who being not contented to tyrannize the Lords people did withall disgorge blasphemie against the Lord himselfe he doth first solicite the Lord to a reall execution of his wrath against them and then by a quick and pertinent apology he cleereth the glorious and fearfull name of the Lord from all imputation and dishonour You see hereby most worthie Prince the ground and inducement of this my dedication which if it may in these your tender yeeres be of any vse vnto your Highnes either for instruction in the knowledge of that eternall Lord who will honour Princes in case they honour him or for admonition of dutie in your cariage towards him I shall attaine to the scope of my deseigne herein The almightie King so blesse your Highnes in the course of your education that it may be a meane to supply your noble heart with all princely vertues and draw vpon your person all honourable happinesse To your Highnes seruice most affectionatly deuoted W. TEMPLE TO THE READER THE author of this Analysis where he differeth either in the translation of any Psalme or in the exposition thereof from others besides the particular direction affoorded him for his choise from the proper nature and course of analysing hath for his warrant in this behalfe some interpreters of the best note and qualitie And whereas he hath in the cariage of the said Analysis sequestred in a manner all termes of art and schoole some few onely excepted which the pen and pulpit haue allowed howsoeuer happily he could haue proceeded therein after a more Logicall formalitie and so in likelihood haue better satisfied aswell others who haue tasted the Vniuersitie as himselfe yet hath he iudged it meete to hold this popular and plaine course least in an argument divulged for the vse of all he should out of a care of yeelding satisfaction to a few giue occasion vnto many of iust exception and challenge A SVRVEY ASWELL OF THE POSITIONS AND QVESTIONS BOTH PRINCIPAL and occasionall disputed by the Prophet in the Psalmes analysed as of other important matters handled by way of declaration THat the godly man onely is blessed disputed Psal. 1. pag. 2. lin 8. That the condition of the wicked is alwaies vnprosperous and wretched handled Psal. 1. pag. 5. lin 1. That both Prince and people ought to renounce their proceedings against Christ and so to doe worship and homage vnto him perswaded Psal. 2. pag. 8. lin 2. That all proceedings against Christ will prooue vaine and succeslesse argued pag. 9. lin 4. That such as oppose against Christ shall suddenly perish argued pag. 13. lin 27. That the Lord hath annointed Christ to be king ouer his Church disputed pag. 11. lin 14. The Lords decree touching the choise and ordaining of Christ to be King ouer his Church set foorth pag. 12. and 13. where the publisher and parts of the decree are declared That the Lords deare children are they vnto whom the Prophet is to doe good declared pag. 16. lin 32. That the Lords deare children are they in whom the Prophets whole delight and loue is shewed pag. 18. The Prophets detestation of idolatrie declared pag. 18. lin 12. That the Lord onely is vnto him perfit happines shewed pag. 20. lin 1. That he shall neuer fall frō the fauour of God proued p. 21. l. 19. Sanctification and the parts thereof declared pag. 20. lin 34. The assurance of our resurrection and the excellencie of eternall life declared pag. 21. lin 36. and pag. 22. lin 13. The Prophets profession of dependance on the Lord disputed pag. 24. lin 29. and pag. 25.26.27.28 and pag. 120. and 121. and pag. 31. lin 23. The Prophets gratefull acknowledgement of the Lords gracious proceedings handled pag. 34. lin 18. and pag. 35. lin 30. and pag. 194. and pag. 19.163.171.184 The Prophets exhortation vnto others to concurre with him in the dutie of magnifying the Lord handled pag. 35. lin 23. and pag. 180. lin 25. and pag. 184. pag. 185.186 That we ought to meditate on the goodnes of the Lord to the end we may thereupon be moued to trust in him argued pag. 37. lin 11. A perswasion to feare the Lord. pag. 38. lin 3. Wherein the feare of the Lord consisteth shewed pag. 39. lin 21. A perswasion to practise certaine particulars of obedience required by the Lord in his law pag. 40. That the Lord doth minister a supplie of his gracious fauours to the practisers of the said obedience pag. 40. lin 10. In
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
saith he shall glorie in the Lord that is I will with a sincere and vnfained affection extoll the Lords goodnes towards me and not with my tongue only 4. The effect wrought in others by performing this dutie of praise vnto the Lord vers 3. For saith the Prophet the meeke that is the children of God hearing this my thankefull acknowledgement of the Lords mercie to me will thereupon reioyce and be occasioned to praise the Lord with me This reioycing and praising the Lord is the effect wrought in others by Dauids performing this dutie of magnifying the Lord. The second point whereby hee testifieth his gratefull acknowledgement of the Lords mercie towards him in his deliuerance is his exhortation vnto others that they would concurre with him in this dutie of magnifying the Lord. He perswadeth them hereto in this sort If God hath deliuered me from the imminent perill wherein I was being amongst the Philistins praise him together with me for this blessing But God hath deliuered me from the imminent perill wherein I was being amongst the Philistins vers 5. and 7. where he saith that the Lord hath deliuered him from all his feares and distresses meaning the feares and distresses in which he was during his abode in the presence of King Achis and the Philistins Therfore praise ye y e Lord with me for this blessing v. 4. The Assumption is cleered by declaring vnto vs 1. The Lords gratious proceeding in generall with his children 2. The effect which the obseruation of the Lords mercie in the deliuerance of Dauid worketh in others Out of the consideration of the Lords gratious proceeding with his children in generall he cleereth the said Assumption thus Such as call vpon the Lord out of an heart fearing him are protected and deliuered by him vers 8. Where for a further manifesting of the truth of this sentence he specifieth the instruments vsed by the Lord in working the deliuerance of his children These instruments are the Angels by whose action of incamping about vs he doth implie and signifie all other seruices done by them in fauour of Gods children But I Dauid called on the Lord out of an heart fearing him vers 5. and 7. In the 5. verse he saith I sought the Lord namely out of an heart fearing him In the seuenth verse changing the person which is a forme vsuall in Scripture hee repeateth his seeking and calling vnto the Lord vnder these termes This poore man cried vnto the Lord that is I Dauid who was in a poore and distressed case cried vnto the Lord for help against the perill wherein I was Therefore was I protected and deliuered by the Lord vers 5. and 7. The effect growing from the obseruation of the Lords mercie in the deliuerance of Dauid is The recourse that others shall make vnto the Lord by humble petition in the day of their trouble vers 6. where he saith They shall looke vnto the Lord and flock vnto him that is They obseruing how mercifully the Lord hath proceeded with me in deliuering me from the danger of death shall thereupon bee moued in the day of trouble as it were to runne vnto the Lord for help by way of supplication Now this their recourse vnto the Lord by way of humble petition is recommended vnto vs by noting the blessed issue following thereupon The issue is that vpon such their recourse vnto the Lord for helpe their faces shall not be ashamed that is they shall find fauour in the Lords sight for grant of their requests The Prophet hauing thus exhorted others to a concurrence with him in magnifying the Lord he now perswadeth them to a performance of two other duties 1. The one of meditating on the goodnes of the Lord to the end they may repose vpon him vers 9. 2. The other of fearing the Lord vers 10. The former dutie is recommended and pressed by this argument If they be blessed who trust in the Lord then ought we to meditate on his goodnes that we may thereupon be moued to trust in him But they are blessed who trust in the Lord vers 9. in the end Therefore ought wee to meditate on the goodnes of the Lord that wee may thereupon be mooued to trust in him vers 9. in the beginning Where by tasting and seeing how gratious the Lord is wee must take to bee meant not a bare knowledge of the Lords goodnes but a serious meditation accompanying the same and such as may perswade our hearts to a confident dependance on him Which point of dependance and trust in the Lord howsoeuer it be not mentioned in the first part of this 9. verse which presenteth vnto vs the exhortation of meditating on the goodnes of the Lord yet must we conceiue it to be there in effect sense as if the Prophet had said Taste and see how gratious the Lord is that thereupon you may bee drawne to trust in him For blessed is the man who trusteth in him The other dutie whereto the Prophet perswadeth vs is this That we should feare the Lord that is that we should serue and honour him in the cariage of our life This dutie is inforced and perswaded in this sort Such as feare the Lord want nothing vers 10. in the end Therefore feare the Lord ye Saints of his vers 10. in the beginning The first part of this reason is handled by a comparison wherein is shewed the different proceeding held by the Lord towards such as feare him and towards such as being of a proud spirit and reposing on their owne strength haue reiected all feare of the Lord and these hee calleth young lions The comparison is this Young lions are in want and hunger vers 11. But such as feare the Lord want no good thing vers 10. and 11. Here in the 11. verse such as feare the Lord are noted vnto vs by a particular action of theirs which is To seeke the Lord by prayer Now in the 12. verse the Prophet by way of preuention offereth to satisfie a question that may be demanded touching this feare namely What this feare is whereto the Prophet perswadeth and which is accompanied with the happines spoken of in the 10. and 11. verse Before he resolue this question he doth because the matter is of moment and draweth with it an happie life solicite his auditors to an attentiue hearing of him 1. By an argument drawne from a circumstance of their persons in that he calleth them by the sweete title of Sonnes a title which the Prophets bestowed vpon their disciples to testifie their speciall loue and kindnes vnto them vers 12. in the beginning 2. By noting vnto them the worthines of the subiect in the knowledge wherof he would informe them which is the feare of the Lord vers 12. in the end 3. By remembring vnto them the desire that is in euerie of them of an happie life vers 13. Where by way of an interrogation hee aduertiseth them that this desire of enioying happines
pietie in their life Let vs see then what these particulars are and how by them he disputeth this question of resting vpon the Lord and walking obediently before him without grieuing at the prosperitie of the wicked His first argument for the perswading hereof is this Arg. 1. Thou shalt by thy dependance on the Lord and by walking obediently before him enioy for a long time a safe and comfortable estate of life vers 3. And repeated vers 9. 11. And vers 27. 34. Therefore rest vpon the Lord and walke obediently before him vers 3. Also vers 27. and 34. The former part of this reason is deliuered in the third verse vnder these words Inhabite thou or Thou shalt inhabite the earth and be fed assuredly And in the 9. and the 11. verse vnder these termes They shall by inheritance possesse the earth Hereby is promised vnto the godly man that he shall be preserued on the earth a long time and supplied with the comforts of this life as being by the gratious ordinance and fauour of God in Christ the right owner and Lord of the earth Further this reposing on the Lord and this sanctified cariage of life is solicited by the Prophet in this sort Arg. 2. Thou shalt by this religious course of life obtaine at the hands of the Lord the requests of thine heart vers 4. in the end Wherefore rest on the Lord and liue obediently before him vers 4. in the beginning That this is the interpretation and sense of these words Delight in the Lord is shewed before His perswasion to the said dependance and holines of conuersation is in the 5. verse framed and tendered after this forme Arg. 3. By this course of dependance on the Lord and holines of life it shall succeede well with thee in all thy affaires vers 5. in the end Where it is said The Lord shall bring it to passe that is Blesse and prosper thee in thy proceedings Rest therefore on the Lord and walke obediently before him vers 5. in the beginning where vnder the name of one part of the question both parts of it are to be vnderstood The former sentence of this perswasion being such as may be excepted vnto the Prophet doth in the 6. verse preuent and satisfie the exception that may be taken against it The exception is not in distinct termes expressed but by the answere thereto we may conceiue it to be this The life of the godly man doth rest exposed to sundrie calumnies and oppressions Therefore it succeedeth not well with him in all his affaires The Prophets answere to this exception is such as if hee should directly say That howsoeuer the godly man is exposed to calumnies and oppressions yet it followeth not that therefore it succeedeth ill with him in his particular This deniall of the sequell presented in the said exception as if it were expresly set downe as it is out of congruitie to be vnderstood the Prophet doth iustifie by acquainting vs with the Lords proceeding in this case on the behalfe of the godly For he giues vs to vnderstand in the 6. verse That howsoeuer the innocencie of the godly be at sometime couered as it were with a thicke and darke mist of slander and oppression yet the Lord will in his good time scatter and dissolue this mist and so make the innocencie of the godly apparant and cleere to the world For thus saith the Prophet touching this point The Lord will bring foorth thy righteousnes that is make thy innocencie knowne to the world notwithstanding any mist of slanders cast vpon it And therefore it followeth not that in the case of slanderous imputations laid vpon thee it succeedeth ill with theee in thy affaires Now the cleerenes which the Lord will set vpon the innocencie of the godly man is notified vnto vs by a double comparison For it is compared first in generall with the light of the Sunne then in particular with the light of the Sunne at noone day As if he said The light of the Sunne is great but the light and cleerenes which the Lord shall set vpon the innocencie of the godly man shall equall it nay which is more it shall equall the brightnes of the Sunne at noone day These verses following viz. the 7.8.9.10.11 doe repeate that which hath bin afore deliuered In the 7. and 8. verses the generall and maine question is contained The first part of the 9. verse with the whole tenth pertaine to the first part of the generall Assumption which concernes the Lords proceeding with the wicked to their ruine And y e second part of the 9. verse together with the 11 do remember vnto vs that which is propounded in the end of the third verse as the first particular argument perswading dependance on the Lord and a sanctified cariage of life Thus you see how the Prophet hath concluded the maine question by three particulars importing the Lords gratious proceeding with the godly to their good Before he proceede further he incountreth and refelleth three obiections made against this fauourable proceeding held by the Lord towards his children The first obiection is vers 12. thus Obi. 1. v. 12. The wicked are suffered by the Lord to plot and practise against the iust This is declared by noting vnto vs the cause of this plotting namely their malice which is implied and signified by that effect of gnashing their teeth Therefore it seemeth that the Lord proceedeth not so gratiously with the godlie as hath been remembred The answere to this obiection is vers 13. by imparting with vs the frustration and dissuccesse of the sayd plotting thus Answer v. 13. Their plotting against the iust is vaine and without successe vers 13. in the beginning Where the Prophet ascribing vnto the Lord the action of laughing doth thereby shew that the Lord holdeth such proiects and practises at which he laugheth for succeslesse and vaine For were they to take effect it could not with any congruity be said that the Lord laugheth at them Therefore the plotting of the wicked against the iust hindreth not but that the Lord may be said to hold notwithstanding a gratious proceeding with y e iust The former part of this answere touching the miscariage and failing of the wicked in their plots and practises is cleered by aduertising vnto vs the cause of the said failing which is a determination on the part of the Lord to dispatch the wicked ere they execute their designes The conclusion is this The Lord doth by the eye of his prouidence direct to a reall issue his determined dispatch of the wicked ere they execute their designe against the iust vers 13. in the end Where it is said The Lord seeth the day that is the appointed and decreed ruine of the wicked to be at hand By the Lords seeing the approch hereof we are to vnderstand not an idle beholding but an actual directing to issue on the Lords part of the said determined dispatch and
ruine of the wicked Therefore the plotting of the wicked against the godly is vaine and without successe vers 13. in the begin The second obiection is vers 14. thus Obi. 2. The wicked attempt the destruction of the godlie which the Prophet signifieth by two particular actions of theirs the one of drawing their sword the other of bending their bow against the iust And therefore it may seeme that the Lord suffering this attempt against the godly proceedeth not so gratiously with them as hath been mentioned The answere hereto is vers 15 where the Prophet though not in formall and expresse termes yet in sense and effect denieth the sequell deduced in this obiection For he telleth vs that howsoeuer the wicked attempt against the godly yet his attempt is such as is not to be regarded it being in the issue thereof not only frustrated and disappointed but of a fatall and pernitious consequence to the vtter ouerthrow of himselfe As if the Prophet should frame his answere to the said obiection thus Answer v. 15. The attempts of the wicked are frustrated by the Lord and made the meanes of their owne destruction Therefore notwithstanding their attempts suffered by the Lord it may iustly be said that the Lord proceedeth gratiously with his children The third obiection is not set downe but preuented by an answere thereto in the 16. verse The obiection is this Obi. 3. The godly hath little whereas the wicked abound in wealth And therefore it seemeth that the Lord is not so gratious in his proceeding with the godly as is remembred The answere to this third obiection is comprised in the 16. and 17. verse The Prophet in the 16. verse tendreth this answere Ans. v. 16 and 17 The little pittance which the Lord furnisheth vnto the godly man is of great vse and comfort And therefore it cannot vpon any such regard as is noted in the obiection be inferred that the Lord proceedeth not gratiously with his children The former branch of this answere is cleered vnto vs 1. By comparing the little pittance of the godly with the wealth of the wicked in the quantitie of the present vse and comfort yeelded by each of them vers 16. 2. By comparing the said little pittance with the wealth of the wicked in the point of lasting and continuance incident to each of them vers 17. The first comparison is this The wealth of all the wicked in the world heaped together may be of great comfort and vse to any one of the wicked But the little pittance furnished by the Lord vnto one godly man is to the same man of farre greater vse and comfort The second comparison is this The wealth of the wicked doth vanish and perish ver 17. in the beginning where the Prophet expresseth and deliuereth this sentence by saying that the armes or strength of the wicked which consisteth in their wealth shall be broken But the substance and reliefe of the godly doth last and remaine v. 17. in the end Where by these words The Lord vpholdeth the iust we are to vnderstand the supporting of the substance and intertainment allotted to the iust For there being in this 17. verse a comparison wherein things are compared in a different and vnlike qualitie the analogie betwixt the first and latter part of the comparision will not hold good without some such interpretation The first part of the comparison doth touch the perishing not of the wicked mans person but of his wealth And therefore the second part of the said comparison must proportionably concerne not the iust mans person but his intertainment and substance Besides this 17. verse being an answere to an obiection which importeth the substance and reliefe of the godlie to be very little the sense of it cannot be sutable with y e obiection vnlesse it be expounded as hath been said This exposition is likewise confirmed by that which is deliuered in the 18. verse where the Psalmist proueth that the possession of the iust remaineth for euer that is That the iust shall neuer faile of intertainment and reliefe The Prophet hauing in this sort answered the said third obiection he doth thereupon take an occasion to dispute and determine this excellent and comfortable question namely That the Lord supplieth vnto the godly continuall reliefe and maintenance vers 17. 18. The said question is set downe in the end of the 17. and 18. verses In the 17. it is said That the Lord supporteth the iust that is hath that regard to their substance and reliefe as it neuer faileth them In the 18. it is auouched that their possession lasteth for euer that is the Lord doth alwaies relieue and feede them Let vs now see how the Prophet doth handle and iustifie this his assertion The first argument for the cleering thereof is concluded thus Arg. 1. Of whom the Lord hath a speciall regard and care to them their intertainment and reliefe neuer faileth But of the godly the Lord hath a speciall regard and care vers 18. in the beginning where it is said That the Lord knoweth the daies of the vpright men that is The Lord is carefull that it succeede well with them Therefore to the godly their intertainment and reliefe neuer faileth vers 17.18 The second proofe vsed by the Psalmist for the deciding of the question in hand is a comparison of this nature Arg. 2. If reliefe faile vnto the godlie at any time it will in all likelihood faile them in the time of famine But reliefe shall not faile them in the time of famine vers 19. Therefore reliefe shall not faile vnto the godly at any time vers 17.18 The Assumption is set out vnto vs by three seuerall illustrations whereof 1. The first serueth to distinguish betwixt that which in the time of famine befalleth vnto the godly and that which happeneth not vnto them The argument of distinction is this The godly shall not be distressed with want in the time of publike famine vers 19. in the begin But in such a time they shall be filled and satisfied vers 19. in the end 2. The second is a comparison wherein is shewed how differently in the time of famine it succeedeth with the wicked and the godly thus The wicked shall perish in the time of famine for want of reliefe vers 20. But to the godly reliefe shall not faile in such a time vers 19. The former part of this comparison is thus declared Euen as the fat of tender lambes in sacrifices consumeth away vers 20. in the midst So the wicked waste and perish in the time of famine vers 20. in the beginning and end 3. The third illustration of the said Assumption is this The godly man doth in the time of famine giue vnto others for their reliefe vers 21. in the end Therefore the godly man hath at that time wherewithall to relieue himselfe vers 19. The former sentence of the said third illustration is made manifest vnto vs by noting 1.
The different course held by the wicked in the time of famine thus The wicked borrow for their reliefe in the time of famine and repay not vers 21. in the beginning But the godly giue and are helpfull vnto others in that time vers 21. in the end 2. By noting the cause and meanes whereby the godly are inabled to giue and to be helpfull vnto others thus Who by the blessing of the Lord doe possesse the earth with the commodities of it as the right owners of the same they are inabled to giue vnto others in the time of famine But the godly by the blessing of the Lord do possesse the earth with the commodities of it as the right owners of the same vers 22. Therefore the godly are inabled to giue vnto others for their reliefe in thâ— time of famine vers 21. The Assumption is amplified by a comparison of things different and vnlike amongst themselues thus The wicked being accursed of the Lord shall be cut from the earth and the commodities of it vers 22. in the end But the godly being blessed of the Lord doe and shall possesse the earth with the commodities of it as the right owners of the same vers 22. in the beginning Hitherto the second argument to proue That the godly shall neuer want reliefe and intertainment hath been handled The third followeth vnder this forme Arg. 3. The Lord doth settle and fortifie the state of the godlie vers 23. Where these words The man with whose way the Lord is delighted containe a description of a godly man Therefore the godly cannot want reliefe and intertainment vers 17.18 To the Antecedent of this third argument the Prophet hath added by way of anticipation an answer to an obiection which may be made against the said Antecedent The obiection is this The godly falleth from his condition How therefore can it be said that his condition standeth established and fortified by the Lord The answere to this obiection is from a distinction of falles vers 24 where the Prophet distinguisheth betwixt falles thus The fall of the godly is not an vtter deiection but a recouerable fall And therefore notwithstanding a fall of this kinde it may truly be auouched that he is of a setled and fortified estate and condition This answere importing the fall of the godly to be recouerable is amplified from the cause of this recouerie thus The Lord doth hold the godly from vtter deiection and raiseth him from the fall wherein he is vers 24. in the end Therefore when the godly falleth from his estate he recouers himselfe againe thereto vers 24. in the beginning The fourth reason whereby to cleere the question of the perpetuall reliefe and intertainment supplied to the godly man is drawne from a testimonie of the Prophets particular experience and obseruation which is double the one of neuer seeing the godly man goe from doore to doore a begging vers 25 the other of obseruing him to be helpfull vnto others and blessed in his children vers 26. The conclusion grounded on these two particular obseruations is this I haue not at any time seene the godly man or any of his posteritie begge their bread from doore to doore but I haue obserued him to be helpfull vnto others and blessed in his children vers 25. and 26. Whereupon I may reasonably inferre that the godly man endures not want of reliefe and intertainment vers 17.18 Touching the Prophets obseruation in this behalfe wee must vnderstand that the profession and state of begging was prohibited by the law of God and accursed by him Whereupon it is credible that no godly man would so carrie himselfe as to be forced to offend against the sayd law and so to incurre the curse of the Lord who is alwaies at the right hand of his children to guide and support them Hitherto the Prophet hath disputed and cleered three obiections made against the fauourable and gratious proceeding held by the Lord towards his children To which dispute he hath likewise added the discussing of this worthy and comfortable Assertion concerning The Lords supplying of reliefe from time to time vnto the godly Now therefore hauing shewed not onely in the former part of the Psalme but in handling the said obiections and Assertion added thereto That the Lord proceedeth with the wicked to their ruine and with the godly to their good he doth returne in the 27. verse to his maine and principall exhortation of resting vpon the Lord and walking obediently before him To perswade hereto the Prophet vers 27. repeateth and againe presenteth vnto vs the conclusion propounded in the 3. verse The conclusion is this By this course of resting on the Lord and walking obediently before him the godly shall enioy a long safe and comfortable life vers 27. in the end Wherefore rest on the Lord and walke obediently before him vers 27. in the beginning Where the later branch of this conclusion which concernes holie obedience of life is onely mentioned but vnder the name of this wee are to conceiue likewise of the former as set downe Now to make it appeare vnto vs that this repetition of the said conclusion is not idle and out of want of other matter but of speciall moment and vse the Prophet drawes into discourse and consideration the doctrine comprised in the Antecedent of the said conclusion amplifying and cleering the same by sundrie arguments namely 1. By noting vnto vs the cause of enioying so happie and comfortable an estate of life thus Whom the Lord loueth and neuer forsaketh they shall enioy a long safe and comfortable life But the godlie are those whom the Lord loueth and neuer forsaketh vers 28. Therefore the godly shall enioy a long safe and comfortable life vers 27. in the end and vers 28. in the midst and vers 29. 2. By imparting with vs by way of comparison the Lords vnlike different proceeding with the wicked thus The wicked are cut off by the Lord from the enioyance of this happie and comfortable life vers 28. in the end Where by an argument from the greater to the lesse hee sheweth That not only the wicked but their seede also and posteritie shall be cut off But the godlie shall enioy the said happie life vers 27.28.29 3. By describing vnto vs a iust and godly man vers 30. and 31. The description is this He is a godly man who conformeth himself to the law of the Lord 1. In his speech ver 30. 2. In his heart ver 31. 3. In his life actions vers 31. in the end 4. By answering an obiection made against the enioyance of the said happie life promised to the godly man in the antecedent of the aboue named conclusion The obiection is this The wicked watcheth the righteous and seeketh to kill him vers 32. How therefore shall the godlie man enioy the happie life promised vnto him The answere hereto is this The Lord deliuereth the righteous from the hand
said 9. verse Deliuer me from all my transgressions doth aptly receiue the exposition sense I haue set downe so may it not vnfitly and with good warrant be expounded of the remoue of the present crosse which the Prophet endured as a punishment due to his transgressions Which interpretation being allowed of the said clause must then serue as a conclusion to the first argument and to all other the motiues presented vnto the Lord by the Prophet for deliuerance from the present trouble wherein he was The second argument whereby hee mediateth with the Lord the remoue of his present affliction doth remember vnto the Lord the euent and inconuenience that will ensue vpon the said affliction in case it be continued Arg. 2. If the affliction that is presently vpon me will expose me and my profession of thy name as a scorne vnto the wicked I pray thee O Lord remooue it from me But the affliction that is presently vpon me wil expose me and my profession of thy name as a scorne vnto the wicked vers 9. in the end Where it is said Make me not a reproch vnto the foolish that is withdraw this affliction from me least the continuance thereof occasion the foolish and wicked to traduce and reproch my profession of thy name So as in this later clause of the ninth verse there is folded vp and included aswell the Prophets sute as the argument to perswade it Therefore I pray thee O Lord remoue the said affliction from me The Prophet hauing presented vnto the Lord who is iealous of his owne honour and euer ready to giue proofe how highly hee doth valew it the remembrance of the imputation and scandall that may be throwne vpon the profession of his name in case of the continuance of the said affliction he doth in the 10. verse adde hereto a speciall inducement grounded vpon the Lords gracious nature and promise to help those who with patience submit themselues to his good pleasure The inducement is of this sort Arg. 3. I doe now in all patience and reuerence humble my selfe before thee submitting my selfe wholy to thy good pleasure vers 10. in the former part It may please thee therefore O Lord to haue mercie on me and to deliuer me from my present trouble vers 11.13.14 The former sentence of this reason which concernes the Prophets submittance of himselfe in al humilitie and patience vnto the Lords good pleasure is amplifyed by drawing into consideration the principall efficient and author of the affliction laid vpon the Prophet thus I do acknowledge that it is thou O Lord who hast laid this present affliction vpon me vers 10. in the end Therefore doe I in all patience and reuerence humble my selfe before thee and submit my selfe wholy to thy good pleasure vers 10. in the beginning The Prophet giuing the Lord no rest till hee find rest from his trouble doth by a fourth argument solicite his preuailing with the Lord in his sute thus Arg. 4. I quaile and faint vnder the burden of this my affliction it being farre surpassing my strength ver 11 in the end It may please thee therefore O Lord to remoue it from me vers 11. in the beginning Where the Prophet maketh his request in these words Remoue from me thy wound that is the affliction laid vpon me which is to my person and state as a wound vnto my bodie The ground of this fourth reason is a consideration of the Lords most wise and gracious proceeding who doth proportion out afflictions to the measure of strength in his children and will not suffer the rod of the vngodlie to rest on his Saints least they also should reach out their hand to iniquitie To the Antecedent of this fourth reason the Prophet hath yeelded this illustration If no man be of sufficient strength to endure thy afflicting hand then must I needes faint vnder it But no man is of sufficient strength to endure thy afflicting hand vers 12. Where the Prophet sheweth that man is no more able to beare the burden of affliction than a moth is able to endure a bruse offered vnto it by ones hand But assoone as the Lord afflicteth him for his sinne hee melteth and dissolueth as being of no strength to beare it Therefore must I needes faint vnder it vers 11. in the end The Assumption is amplified by three seuerall arguments namely 1. By noting the efficient cause mouing the Lord to inflict punishments which is the iniquitie of man vers 12. in the first part thereof 2. By a comparison wherein man and whatsoeuer is of strength and excellencie in man is compared in weaknes to a moth thus As a moth is so exceedingly brittle as that with a touch of the finger it is presently dissolued So man and whatsoeuer is of strength and excellency in man is so weake that it cannot endure the touch of the Lords afflicting finger without being reduced to nought vers 12. in the middest 3. By imparting with vs the nature and condition of man he being in his nature condition nought else but a meere vanitie Out of which consideration he thus concludeth Nothing meerely vanity is of sufficient strength to endure the afflicting hand of God Euery man is meerely vanitie vers 12. in the end Therefore no man is of sufficient strength to endure the afflicting hand of God vers 12. in the former part of the verse The Prophet hauing thus dilated vpon the fourth argument he returnes to solicite his maine sute remembring vnto the Lord the qualitie and condition of his life as a reason whereby to draw the Lord to a mercifull regard of his said sute His conclusion is this Arg. 5. If my abode in this life be very short I pray thee whilest opportunitie is offered of shewing mercie vnto me shew it in deliuering me from my present trouble But my abode in this life is very short vers 13. in the end Therefore whilest opportunitie is offered of shewing mercie vnto me shew it in deliuering me from my present trouble vers 13. in the beginning The Assumption is not expressed in these very termes but in steed of the said Assumption the illustration thereof is set downe thus I am a pilgrim and a seiourner here vpon earth as my predecessors were vers 13. in the end Therefore am I of a short abode here vpon earth and in this life The conclusion of the 5. argument being in the beginning of the 13. verse is there amplified by acquainting vs with the manner and forme of offering vnto the Lord this petition for deliuerance from the said affliction The manner and forme here vsed is The petitioners extraordinarie vehemencie and earnestnes in pressing the Lord to a grant of the petition offered This extraordinary vehemencie in the petitioner is expressed in this sort 1. By iterations of calling vpon the Lord to heare him For he doth thrice call on the Lord to heare him vers 13. in the beginning and middest 2.
against thy brother and slanderest thy mothers sonne 21 Thou diddest these things and because I held my tongue thou thoughtest that I was like thee But I will reprooue thee and set them in order before thine eyes 22 Consider now this ye that forget God least I teare you in peeces and there be none to deliuer you 23 He that offereth praise doth glorifie me and who composeth his way him will I cause to enioy the saluation of God ANALYS PSALM 50. The Prophet in this Psalme representeth vnto vs the Lord our God in the quality of a Iudge sitting in his throne of Maiestie assisted with a most solemne assembly and presence of all creatures in heauen and earth before whom as witnesses of his vpright and equall proceeding hee disputeth and determineth a cause in controuersie betwixt himselfe and his people of Israel The controuersie is this What that is wherein the true worship of the Lord consisteth whether it be the ceremoniall action of sacrificing or the spirituall conformitie of the heart to the Lords will That we may the better conceiue what is deliuered in this Psalme wee are to consider that there bee two parts thereof The one a preface from the beginning of the first verse to the end of the seuenth The other the Lords contestation with his people about the said controuersie from the beginning of the 8. verse to the end of the 23. Touching the preface the scope thereof is to shew that there is iust cause why the Israelites ought with al attention and reuerence to heare the Lord while he debateth this question of his worship with them To induce them to this duty of all carefull and respectiue hearing there are exhibited in the said preface two arguments 1. The first is a description made by the Prophet of the Maiestie wherewith the Lords comming into his most royall Court to define of the said controuersie is accompanied vers 1.2.3.4.5.6 2. The second is a motiue propounded ver 7. by the Lord himselfe taken from the consideration of the singular mercie shewed by him vnto the Israelites The Maiesty of the Lords comming into his iudiciall Court for the purpose mentioned is by the Prophet set forth vnto vs by sundrie particulars namely 1. By a summarie report of his nature vers 1. Where he who commeth as Iudge in this cause is said to be The mightie God the God Iehoua and therefore of infinite Maiestie 2. By his action of summoning the solemne assemblie that is to be present at this iudgement ver 1. Where by these words The Lord hath spoken and called the earth the Prophet implieth that the Lord himself doth as it were in person solemnely summon the said assemblie 3. By noting the greatnes of this assembly vers 1. and 4. Where it appeareth that all creatures on earth and in heauen also are summoned to furnish this solemne presence that they might be witnesses of the Lords proceeding with his people 4. By the magnificencie of the place where the Lord is to sit as Iudge and to shine in his glorie This place is Sion vers 2. Where it is said That out of Sion God shineth that is Sion is the place out of which hee speaketh and where he sheweth himselfe for the sentencing of the cause in question That Sion is a place of magnificencie it appeareth by this in that it is called a place of most perfit beautie that is a place which had the word and ordinances of the Lord in which the beautie of his holinesse power wisedome mercie and iustice was discerned and beheld 5. By the end of his comming as Iudge in this cause vers 3. and 4. In the third verse it is said The Lord will come and not be silent that is will reproue his people and deliuer vnto them as it is said ver 4. what is law in the cause controuersed 6. By the glorie of his power vers 3. Where by these words there shall be a deuouring fire before him and a mightie tempest is expressed the mightie power of the Lord whereby he is able to reuenge himselfe vpon the contempt of his Maiestie and to frustrate all opposition against him 7. By imparting with vs the formall course which the Lord holdeth in citing the parties namely the Israelites with whom he is to deale in this controuersie The course he taketh for citing the said parties doth consist 1. In the summons made by himselfe of the apparitors whom he is to imploy in this proper seruice of citing the said parties The apparitors imployed in this seruice are the creatures in heauen and earth vers 4. 2. In the charge and commission giuen by the Lord to the said apparitors for the seruice they are to performe vers 5. Where their commission and charge is noted to bee this namely to cite and draw together his people to an appearance before him And least the said apparitors should faile in the performance of their charge by mistaking and citing one people for another the Lord doth describe vnto them vers 5. the people that are to be cited The description is this 1. They are such whom the Lord hath honoured with the title of his welbeloued vers 5. 2. They are such as made a couenant with the Lord and confirmed it by interposing and offering of sacrifice vers 5. Now these actions of making and confirming the said couenant are vers 6. declared and distinguished by noting the time whē they were performed which was foorthwith vpon the publication of the law When the heauens did yeeld vnto the Lord this testimonie that hee was a righteous God and the soueraigne Iudge of the world vers 6. Thus you see the Description made by the Prophet of the Maiestie of the Lords comming to sit in iudgement vpon the cause in controuersie betwixt him and his people And this is the first argument whereby to raise vp in the Israelites all attentiue and reuerent hearing of the Lord. The second argument for this end and purpose is a motiue propounded by the Lord himselfe and concluded thus I who speake vnto thee O Israel am be who hath couenanted with thee to bee a God of infinite mercie and fauour vnto thee vers 7. in the end Where it is said I am God euen thy God Which words doe import that the Lord hath couenanted with his people to bestow vpon them the blessings of this and the future life Therefore thou oughtest in dutie to heare me with all attention and reuerence while I contest with thee and decide the cause in question betwixt vs ver 7. in the beginning Hitherto of the preface of this Psalme There followeth now to be considered The Lords contestation with the Israelites about this questiō of his worship Of the Lords contestation in this behalfe there be two parts The one a refutation of their colourable pretences and allegations From the beginning of the 8. verse to the end of the 13 and then from the beginning of the 16.
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
holie duties as are commaunded in the lawe Now the Prophets confession of his knowledge in this behalfe doth necessarilie implie a like confession of committing wittingly and wilfully the sinnes for the pardon whereof he is an humble suter Dauid hauing added to the acknowledgement of his sinnes in generall a partticular confession of the ende for which he acknowledgeth them of the roote and fountaine from whence they issued of the forme and manner also of committing them doth further in all humblenes inforce his sute for the remission of the same thus Arg. 3. If by thy remitting of my sinnes I shall subsist before thee in a condition and estate of righteousnesse I pray thee let me finde fauour at thy hands for the remission of them But by thy remitting of my sinnes I shall subsist before thee in a condition and estate of righteousnes vers 9. Where in saying that being purged and washed from his sinne he shall be cleane and whiter than snow he noteth the estate and condition that succeedeth and followeth the remoue and pardon of our vnrighteousnes And this estate in the account of the Lord who vnto the true beleeuer imputeth no sin but holdeth him for righteous in Christ is an estate of righteousnes Therefore I pray thee O Lord let me finde fauour at thy hands for the remission of them vers 3.4.9 To the Assumption there is yeelded this declaration 1. From the efficient cause both of the pardon desired and of the righteousnesse ensuing thereupon which is the sprinkling of the blood of the Messias figured by the ceremoniall sprinkling of hyssope vers 9. in the beginning 2. From a double comparison for in the said 9. verse First he compareth the righteousnes spoken of to the puritie and beautie that followeth vpon purging and clensing The comparison being in her parts laid foorth is this As he that is purged and washed becommeth cleane and faire So I the Prophet being purged from my sin shall become righteous Secondly he compareth the said righteousnes to the whitenes of snow vers 9. in the end where hee maketh the degree of perfection in the sayd righteousnesse to exceede the perfection of whitenes in snow The comparison is this The perfection of whitenes in snow is in a very high degree But the perfection of the righteousnesse which will befall vnto me vpon the remoue of my sinne from me will be in an higher degree and measure The Prophet being exceedinglie afflicted aswell with griefe in that he had displeased the Lord as with the consideration of the iudgements denounced by Nathan against his sinnes and being desirous to be relieued in this behalfe out of some special knowledge and assurance in his heart that the Lord is reconciled vnto him doth by way of amplifying the sute for remission of his sins accompanie the same in the 10. verse with interposing this request That the Lord would be pleased not onely to be reconciled vnto him but assure him likewise hereof vers 10. This motion for some assurance in his heart that the Lord hath remitted his iniquities is propounded and deliuered in these termes Make me to heare ioy and gladnes As by hearing he meaneth such a knowledge as may assure him so by ioy and gladnes hee vnderstandeth the pardon and reconcilement it selfe whereof he is desirous to bee assured This reconcilement he calleth by the name of ioy and gladnes to note the comfortable effect which it worketh in the heart of an humbled and penitent sinner Now this motion for assurance in his heart of pardon and reconcilement on the Lords part hee enlargeth and vrgeth in the 10. verse by a consideration taken from this particular end thereof namely That as hee hath been deiected and broken both with griefe for his sinne and with feare of the iudgements denounced against him So he may vpon assurance in his heart of the Lords reconcilement with him take speciall ioy and comfort in his ancient loue and fauour towards him vers 10. Where the Prophet resembleth the breaking of his heart with griefe to the breaking of his bones by any force and violence Hitherto from the beginning of the 3 verse to the end of the 11 the Prophet hath by sundrie reasons mediated with the Lord the pardon of his sinnes Now followeth the humble motion he maketh for restitution vnto his former estate 1. Of inward grace and sanctification 2. Of outward fauours and prerogatiues For restitution vnto his former estate of sanctification hee deliuereth his motion vnder these termes Create in me a cleane heart O God and renew within me a constant spirit vers 12. The thing requested in this motion is a reuiuing of his former holy desire and care to serue the Lord euer after in obedience of hart life This reuiuing of the said desire and care he calleth the creating of a cleane heart in the first part of the verse and the renewing of a constant spirit in the latter part thereof Dauid had vpon his fall so little sense and feeling of the grace of sanctification as that hee speakes as if he had vtterly lost it and so stood in need of a new infusion and creation thereof whereas it was not vtterly extinguished but exceedingly impayred and decayed onely as may appeare in that by way of interpretation he calleth it in the latter patt of the verse a renouation and raising thereof to the same degree wherein it was in former time This reuiuing of his former holie desire and care to serue the Lord the Prophet describeth vnto vs 1. By noting the principall efficient and author thereof who is God 2. By declaring the subiect wherein it is namely the heart 3. By implying the forme and manner of working it which is by a course of purging and clensing the heart 4. By shewing that he would haue this grace of renouation which he calleth a constant spirit permanent and firme not subiect to alteration So as here withall is implied the end of the said renouation namely That he may euer without defection honor God His petition to bee restored vnto his former estate of outward fauours and prerogatiues is conteined verse 13. and 14. in these words Cast me not away from thy face and take not thine holie spirit from me but restore vnto me the ioy of thy saluation and support me with thy free spirit vers 13.14 It seemes that in presenting of this motion the Prophet had a reference to the Lords proceeding with Saul whō he cast off and from whom he retyred the graces of his spirit And therefore by these words thy face thy holy spirit the ioy of thy saluation I take to be meant the outward testimonies and prerogatiues of the Lords kinde and fauourable proceeding with Dauid in which hee was wont to reioyce namely 1. The place of the Lords worship whereto he resorted 2. The continuance of the Scepter in his person and the line of his posteritie 3. His abilitie to manage the duties of
his sute is this that whereas the heinousnes of his transgressions had iustly occasioned the Lord in iustice to withdraw his fauour from the people vnder Dauids gouernement The Lord would be pleased notwithstanding his sinnes to aduance the publike good of the Church and common wealth of Israel vers 20. in the beginning and end Whether this publike good desired by the Prophet vnder these formes of speech be fauourable vnto Sion build the walles of Ierusalem be the raysing vp and furnishing of a setled place for the Lords worship or a gracious protection of the Church and common wealth or a supplying of either of them with carefull officers is not agreed vpon It shal be sufficient to know that the Prophet is in generall a suter that the state of the Church and common wealth may prosper and flourish through a supply made by the Lord of all needfull blessings To induce the Lord hereto the Prophet alleageth two arguments The first is this Thou art of a nature gratious and abounding in mercie towards thy people vers 20. in the middest and in these words According to thy good will that is Forasmuch as thou art in nature most gratiouslie and fauourably disposed therefore be gratious vnto Sion Wherefore O Lord aduance the publike good of thy people both in the Church and common-wealth v. 20. in the beginning and end Where by Sion wee may vnderstand the Church and by Ierusalem the Common-wealth The second argument whereby to perswade the Lord in this behalfe is drawne from the consideration of the effect which will ensue vpon the Lords gracious proceeding with the Church and common wealth And it is indeede a profession and vow on King Dauids part to take order that the people vnder his gouernement shall present vnto the Lord such worship and seruice as shall be pleasing and acceptable in his sight His mediation with the Lord by force of this argument is concluded thus If vpon thy aduancing of the publike good of the Church and common-wealth the honour and worship of thy name shall withall be promoted then it may please thee O Lord to aduance the publike good of the Church and common-wealth But vpon thy aduancing of the publike good of the Church and common-wealth the honour and worship of thy name shall withall be promoted vers 21. Where the said honour and worship is called by the name of righteous sacrifices burnt offrings oblation offring of calues Now when this honour and worship is such as the Lord is pleased and delighted therewith it is apparant that then the seruice and worship of his name is greatlie aduanced So as where the Prophet saith that the Lord shall then take pleasure in sacrifices accompanied with the vprightnes and integritie of the heart his purpose thereby is to notifie vnto vs that then the Lords worship and seruice shall be much promoted Therefore it may please thee O Lord to aduance the publike good of the Church common wealth v. 20. PSALM 73. 1 A Psalme of Asaph Yet God is good to Israel euen to the pure in heart 2 As for me my feete were almost gone my steps had well neere slipt 3 For I fretted at the foolish when I saw the prosperitie of the wicked 4 For there are no knots euen vnto their death but they are lustie and strong 5 They are not in trouble as other men neither are they beaten with other men 6 Therefore pride doth compasse them as a chaine and crueltie couereth them as a garment 7 Their eyes stand out for fatnes The thoughts of their hart doe passe throughout 8 They are pernicious and speake maliciously of oppressing they speake as from on high 9 They set their mouth against heauen and their tongue walketh through the earth 10 Therefore his people come to this point when waters of a full cup are wrung out vnto them 11 That they say How doth the mightie God know this or is there knowledge in the most high 12 Behold these wicked men how being at their ease in this world they encrease in riches 13 Certainly in vaine haue I clensed my heart and washed my hands in innocencie 14 Sith I am daily punished and chastned euery morning 15 But if I say I will thus speake thereof behold I shall be found disloyall to the generation of thy children 16 If I endeuoured to know this it seemed vnto me a verie hard thing 17 Vntill I entred into the Sanctuarie of the mightie God and there vnderstood their end 18 Surely thou hast set them in slipperie places thou doest cast them downe into desolation 19 How suddenly are they destroyed perished and consumed fearfully 20 They are as a dreame when one awaketh O Lord when thou awakest thou contemnest their image 21 When my heart was vexed and I tormented my selfe in my reines 22 Then was I foolish when I was ignorant I was as a beast before thee 23 Therefore will I be alway with thee Thou hast held me by my right hand 24 Thou wilt guide me by thy counsell and after receiue me into glorie 25 Whom haue I in heauen but thee and I delight in none on earth besides thee 26 When my flesh and my heart faile God is the strength of mine heart and my portion for euer 27 For behold they that withdraw themselues from thee shall perish thou cuttest off all those that goe a whoring from thee 28 As for me to draw neere vnto God it is my happines I doe put my trust in the Lord that I may declare all thy workes ANALYS PSALM 73. The Prophet doth recount vnto vs in this Psalme the issue of a conflict and dispute he had betwixt the Spirit and the flesh The question disputed was this Whether God were good to Israel that is as it is vers 1. expounded to such as out of a sanctified heart desire to honour him The issue of the said conflict and dispute is a double conclusion inferred by the Spirit The one that God is good to Israel vers 1. The other a profession of perpetuall dependance on God in regard thereof vers 23. where it is said Therefore will I be alway with thee that is I will in regard of thy gratious proceeding with thy children euer rest vpon thee Touching the former conclusion The Prophet doth grace the very front of this Psalme therewith And afterward he setteth downe the reason and ground thereof But before hee impart with vs the ground of this first issue and conclusion he reporteth vnto vs 1. The discourse of the flesh from the beginning of the 2. verse vnto the 15. 2. The course held by him whereby he was resolued touching the point in question vers 15.16.17 In the discourse made by the flesh hee deliuereth vnto vs these two effects thereof 1. That himselfe was almost drawne to hold the negatiue of the question aboue mentioned For shewing vers 2. that his feete had almost slipt he meaneth that his heart had almost slipt into
this prophane conceit that the Lord was not good to Israel which is the negatiue of the question 2. That many of the Lords children did actually hold the negatiue of the said question namely That God was not good to Israel vers 10. Concerning this point That himselfe was almost drawne to hold the negatiue of the said question we are to consider 1. How the Prophet expresseth his readie inclination thereto 2. The ground and inducement of his holding the said negatiue His ready inclination to apprehend that the Lord is not good to Israel hee expresseth by certaine borowed formes of speech carrying a comparison which being vnfolded and distinguished into his parts will be this Euen as he who treadeth on a slipperie place hardly staieth his steps from slipping So in this question of the Lords kindnes and regard to his children my heart had almost slipt into this impious apprehension That hee was not gratious and good vnto them vers 2. The ground and inducement of holding this negatiue That the Lord doth not in mercie regard his Israel is this particular discourse intertained by the flesh and concluded thus If the wicked alwaies enioy prosperitie and the godly endure affliction it may hereby appeare that the Lord is not good vnto his children howsoeuer they honour and serue him But the wicked alway enioy prosperitie and the godly endure affliction vers 3.4.5 As in each of these verses the prosperitie of the wicked is noted so in the 5 together with the prosperitie of the wicked there is set downe the affliction of the godly who are there said to be in trouble and to bee beaten whereas the wicked are free from this lot Therefore it may hereby appeare that the Lord is not good vnto his children howsoeuer they honour and serue him This conclusion is implied in the second verse For that conceit whereinto the Prophet had almost slipt which was that God was not good vnto Israel is the conclusion made and deduced by the flesh in this place The Assumption of this discourse namely the former branch thereof which concernes the prosperitie of the wicked is diuersly amplified 1. By noting the effect which the obseruation of the sayd prosperitie wrought in the Prophet The effect was the Prophets grieuing thereat vers 3. 2. By laying foorth the parts of the said prosperitie which are these 1. The perpetuall tenor of health in the wicked to their last gaspe vers 4. Where this part of prosperitie is represented vnto vs by a comparison included in this word knots or tyings The comparison is this As a web or thred drawn into length by the weauer without knot or breach so is their health carried vnto the end of their daies without any interruption by diseases 2. The vigor and strength of their bodie ioyned to their health vers 4. in the end 3. Their freedome from the discomforts and miseries whereto the godly are subiect ver 5. Hereby is implied their enioyance of all other parts of prosperitie viz. worldlie peace reputation amongst men honours and offices plentie of wealth and delicacies 3. By relating the effects which the said prosperitie hath wrought in the heart of the wicked by particulating whereof there is presented vnto vs a liuely description of the wicked 1. In generall by noting their excesse in pride and crueltie 2. In speciall by declaring the effects of their pride and crueltie Their excesse in pride and cruelty is recorded v. 6. and in the first part of the 7. In these verses their excesse in these two great sinnes is laid open vnto vs by seuerall comparisons First the greatnes of their pride is noted by comparing it to a chaine of gold or precious stones partly in the point of the exceeding lustre glittering the chaine hath and partly in regard of the large reach and compassing that the chaine is able to make Secondly the greatnes of their crueltie is noted by comparing it to a goodly garment that couers the whole bodie Thirdly the swelling of their heart with pride and crueltie is compared vers 7. to a face swollen and puft with fatnes By these comparisons the Prophet would make it appeare that the pride and crueltie of the wicked is in so great a measure as that a man can discerne nought else in them but pride and cruelty The description of the wicked in speciall from the effects of their pride and cruelty is this 1. In their thoughts and wishes they embrace and appropriate to themselues the whole world vers 7. in the end 2. They worke ruine vnto others vers 8. in the beginning 3. The subiect of their speech is how they may maliciously plot the oppression of others vers 8. in the middest 4. They speake bigly and pontifically as if they would terrifie all men with their thundring orations vers 8. in the end 5. They disgorge blasphemies against God and contumelies against men as if they would domineere ouer heauen and earth vers 9. Hitherto from the beginning of the 2. verse to the ende of the 9 the Prophet hath shewed that himselfe had almost slipt into this prophane conceit of the Lords disregard and neglect of his children being led thereto by the discourse intertained by the wisedome of the flesh He is now vers 10. to aduertise vs of that other effect which the discourse of the flesh hath wrought in many other the Lords children who also are drawen thereby to apprehend and hold That the Lord is not gracious to Israel but hath cast off all care and regard of such as sincerely worship him For in the 10. and 11. verse it is said to this effect The Lords people also are come to this point when they drink of the cup of affliction that is reached vnto them that they say The mightie God taketh no knowledge or care how it succeedeth with men The ground of this apprehension in the Lords children the Prophet setteth downe to be this discourse of the flesh which in effect is the same with the discourse aboue remembred If the Lord tooke notice and care how it succeeded with vs the wicked who hate him should not enioy prosperitie nor the godly who loue him lose their labour in seruing him But the wicked who hate him enioy prosperitie vers 12 and the godly who loue him lose their labour in seruing him vers 13. Therefore the Lord doth not take notice or care how it succeedeth with vs vers 11 where this conclusion is deliuered by way of an interrogation The latter part of the Assumption which concernes the supposed losse of labour in seruing the Lord is manifested thus Whom the Lord doth daily afflict they lose their labour in seruing him But the godly are daily afflicted by the Lord vers 14. This is touched likewise in the end of the 10. verse Therefore the godlie lose their labour in seruing him vers 13. The Prophet hauing from the beginning of the second verse to the 15 deliuered vnto vs
y e discourse of the flesh together with the effect wrought thereby aswell in himselfe as in sundrie other the Lords children doth now verse 15.16.17 acquaint vs with the course hee held whereby to resolue himselfe touching the maine point in question namely Whether the Lord were good vnto his children The course held by the Spirite for resolution in the said maine question of the Lords affection to his people was the Prophets recourse vnto the Sanctuarie that is to the Lords holy word laid vp and reserued in the Sanctuarie verse 17 where hee doth apparantly confesse these two things the one his entrance into the Sanctuarie the other the information receiued there how the Lord stood affected both to the wicked and to the godly to the wicked as a seuere Iudge to the godly as a kind and gracious father euer regarding their good Of this nature and reach must we conceiue the said information to bee as may appeare by the verses going before and following howsoeuer it seeme to concerne the wicked only in that they alone are mentioned in the 17. verse Now this course of repairing vnto the Sanctuary there to be resolued in the said question of the Lords affection to his people had this discourse in the hart of the Prophet for the ground thereof I must iudge of the Lords affection to his people either by his outward proceedings with them or by the light of his word in the Sanctuarie But not by his outward proceedings with them v. 15.16 Therefore by the light of his word in the Sanctuarie vers 17. Vpon this discourse as vpon a good warrant and ground he repaireth vnto the Sanctuary for the purpose aforesaid In liew of the Assumption the Prophet hath in the 15. and 16. verse substituted the proofe thereof by two seueral arguments whereby this course of iudging is disclaimed and found vnworthie to be held aswell in regard of the preiudice and wrong which would ensue thereupon to the Lords children as in respect of the lost labour therein or impossibility to attaine therby vnto the true and certaine knowledge of the Lords affection towards his people He concludeth thus If to iudge of the Lords affection to his people by his outward proceedings with them would be both a wrong to the profession of his children and likewise a lost labour I will forbeare to iudge of the Lords affection to his people by his outward proceedings with them But to iudge of the Lords affection to his people by his outward proceedings with them would bee both a wrong to the profession of his children and likewise a lost labour ver 15. and 16. In the 15. verse he saith that in case he should thus speake thereof that is thus interpret the Lords affection to his people by the outward euents of prosperitie and aduersitie hee should betray the profession of his children by exposing it to disreputation and contempt For if it be once apprehended that the Lord regardeth the wicked aswell as the godly who will hold in any recommendation and accompt this profession of worshipping the Lord In the 16. verse affirming that it seemed vnto him an hard thing to be resolued in the said question he meaneth that the difficultie was such as all indeuours to that purpose became vaine and fruitlesse Therefore will I forbeare to iudge of the Lords affection to his people by his outward proceedings with them Thus you see what the direction and course is which the Spirit held for resolution in the said maine question of the Lords affection towards his people so as the dispute betwixt the Spirit and the flesh touching this question was drawne vnto this issue and conclusion That the Lord notwithstanding his prospering of the wicked and his afflicting of the godly is good vnto Israel We are now to vnderstand from the Prophet being thus particularly and soundly informed out of the Sanctuary the ground and reason of the said issue and conclusion which in summe is this If the Lord hath ordained for the wicked howsoeuer they florish iudgement and destruction and for the godlie an happie issue from out their trouble then is God good to Israel But the Lord hath ordained for the wicked howsoeuer they florish iudgement and destruction and for the godly a blessed issue from out their trouble From the 18. verse to the end of the Psalme Also this blessed issue is implied vers 1. Therefore God is good to Israel vers 1. The first part of the Assumption concerning the destruction of the wicked is by the Prophet cleered and set forth vnto vs thus 1. By comparing their deiecting with their setting vp vers 18. As thou hast placed them in a slipperie estate So doest thou deiect them from the same into vtter desolation 2. By noting the manner of their destruction which is sudden and fearfull vers 19. Where is implied also for cleering this point a testimonie from experience and obseruation as if the Prophet should say Behold wee see with our eyes how they are in a moment deiected and destroyed 3. By resembling their vanishing to a dreame vers 20. As a dreame vanisheth when we awake So vanish the wicked and their prosperitie 4. By declaring the efficient cause of their destruction ver 20. in the later part Where the Lords awaking that is the displaying of his power to doe iustice on the wicked is noted to bee the cause by the force whereof their image that is their outward flourishing estate is made contemptible and brought to nought The second part of the said Assumption which importes the happie issue of the godly from out their trouble is not in these distinct termes expressed But forasmuch as the Word which discloseth the Lords iustice to the wicked doth withall discouer his loue compassion to the godly we must conceiue it as set downe in expresse termes as indeede we find this point of happines on the part of the Lords children insinuated and comprehended as in the first verse so likewise in the latter part of the Psalme which containes the Prophets solemne profession of perpetually depending vpon the Lord. Which profession of his beginneth vers 23. and so continueth to the ende of the Psalme The ground of the said maine issue and conclusion being thus laid forth the Prophet hath verse 21. and 22. added thereto a confession and censure of the brutish conceit whereinto hee was readie to slip touching the Lords affection to his people His censure is propounded thus When I grieued at the prosperitie of the wicked and at the affliction of the godly I was foolish and senselesse vers 21. and the first part of vers 22. When I was ignorant of the Lords affection to his people I grieued at the prosperitie of the wicked and at the affliction of the godly Omitted Therefore when I was ignorant of the Lords affection to his people I was foolish and senselesse vers 22. in the later part Where he expresseth this imputation
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
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
That he shall be a spectator onely of the punishment laid vpon the wicked himself shall not partake therein he shall onely witnesse and acknowledge the truth of this doctrine concerning the Lords proceeding in iustice with the faithlesse and in mercie with the faithfull dependers on him The Prophet hauing in the ninth and tenth verse comprised the question hitherto disputed by him doth withall vers 9. affoord vs an illustration thereof 8. By a Similitude thus As a place of retrait and dwelling house doe yeeld vnto vs comfort and protection against outward iniuries So the Lord in case of thy dependance on him will furnish vnto thee reliefe and protection against hurts and discomforts 9. By noting the meanes and instruments vsed by the Lord for our preseruation and deliuerance from discomforts and hurts vers 11. and 12 where these instruments are said to bee the Angels Now this point which concerneth the Angels who are appointed by the Lord to be instruments of our preseruation is amplified 1. From the efficient cause of their imployment in this behalfe namely the commission and charge they haue from the Lord to performe this seruice of preseruing the faithfull in all their waies and proceedings so farre as they are lawfull and iustifiable by the word of the Lord. For these onely are called the waies of the faithfull 2. From the consideration of their extraordinarie care to discharge the Lords commissiō they haue for this seruice This care in them the Prophet noteth by resembling the action and seruice they performe vnto the action of a carefull and prouident Nurse who in the case of perill to the infant whom she nurseth will take him into her armes and carrie him so long as shall be feare of danger And so by the Lords commaundement and direction the Angels proceed with vs in this point of preseruing vs from hurts and discomforts 3. From a comparison of the greater to the lesse vers 13. thus By this seruice of the Angels in protecting thee thou shalt gaine this further aduantage as to conquer and triumph ouer the greatest perils and mischiefes For this is meant by marching vpon those cruell beasts which are mentioned vers 13. No marueile then if the Angels protect thee in cases of lesse perill and mischiefe Hitherto the first member of the position which the Prophet handleth in this Psalme hath been debated namely our deliuerance from all hurts and discomforts in the case of our dependance vpon the Lord. The second member of the said position is in sense and effect this That by resting vpon the Lord we shall be made partakers of all comforts and blessings vers 14.15.16 This point of doctrine the Prophet disputeth and cleereth by an argument drawne from a testimonie that is aboue all exception He concludeth thus The Lord himselfe doth professe vnder most gracious promises that in case wee rest vpon him he will communicate vnto vs all comforts and blessings Therefore by resting on the Lord wee shall vndoubtedly be made partakers of all comforts and blessings Touching this profession on the Lords part of communicating vnto vs all comforts and blessings in case we depend vpon him we are to obserue how the Lord setteth it foorth in those three last verses of the Psalme Vers. 14. The Lord doth twice inferre and conclude his communicating of all blessings vnto vs vpon the reason of our dependance on him His first conclusion is this He resteth on me saith the Lord. Therefore will I deliuer him Here vnder the name and title of deliuering vs we must vnderstand the supplying of al other blessings as it is expounded by the Lord himselfe in the end of the fifteenth verse and throughout the sixteenth His second conclusion is in the later part of the 14. verse and is in sense the same with the former He acknowledgeth my name saith the Lord. As if he should say He doth out of an acknowledgement of my power and promise to helpe him and of my fidelity in keeping promise rest vpon me for helpe and comfort Therefore will I exalt him that is aduance him from out of trouble into a place of safetie and likewise furnish vnto him all other blessings Vers. 15. The Lord doth expresse and amplifie his said profession by a Logicall proceeding from the lesse to the greater For first he saith That he will heare the faithfull petitioner then which is a greater fauour that he will be present with him in his trouble to comfort him thirdly that he will deliuer him from it which is a further degree of fauour and lastly which is the highest degree of fauour that he will glorifie and honour him Vers. 16. Whereas the Lord in the end of the 15. verse hath promised to conferre glorie and honour vpon the faithfull and confident petitioner he doth in the 16. verse illustrate this generall by setting downe the parts of the glory and honour which he will bestow on him These parts are the blessings of this life and the comforts of eternall life The Lord concludeth thus I will bestow vpon the faithfull and confident petitioner the blessings of this life and the comfort of eternall life vers 16. Where vnder the promise of length of daies is implied the promise of all prosperitie and comfort in this life Vnder the promise of seeing the Lords saluation the promise of enioying the happines and blessings of eternall life is signified Therefore will I bestow vpon him glorie and honour vers 15. in the end PSALM 94. O Lord who art the mighty God the auenger the mightie God the auenger shew thy selfe clearely 2 Exalt thy selfe thou who art Iudge of the world render to the proude their reward 3 Lord how long shall the wicked how long shall the wicked triumph 4 They belch out and speake rough words all the workers of iniquitie extoll themselues 5 They crush thy people O Lord and afflict thine heritage 6 They slay the widow and the stranger and murther the fatherlesse 7 And they say the Lord seeth not neither doth the God of Iacob regard it 8 Vnderstand O ye most vnwise among the people and yee fooles when will you be wise 9 He that planted the eare shall he not heare Or he that formed the eye shall he not see 10 He that chastiseth nations shall he not correct He that teacheth man knowledge shall he not know 11 The Lord knoweth the thoughts of man that they are vanitie 12 Blessed is the man whom thou chastisest O Lord for him thou teachest in thy law 13 Thou doest giue him rest from the dayes of euill vntill the pit be digged for the wicked 14 Surely the Lord will not faile his people neither will he forsake his inheritance 15 For iudgement shall returne to iustice and after it all the vpright in heart shall returne 16 Who hath risen vp with me against the wicked Or who hath taken my part against the workers of iniquitie 17 If the Lord had not holpen me my
soule had quickly dwelt in the place of silence 18 When I said My foote slideth thy mercie O Lord staied me 19 When I had a multitude of thoughts within me thy comforts reioyced my soule 20 Hath the throne of iniquitie fellowship with thee which forgeth wrong against law 21 They gather together against the soule of the righteous and condemne the innocent blood 22 But the Lord is my refuge and my God is the rocke of my confidence 23 He turneth vpon them their iniquitie and destroyeth them by their owne malice the Lord our God destroyeth them ANALYS PSALM 94. The Prophet discerning the godly exceedingly oppressed by the malicious proceedings of the wicked who in the state where hee liued managed the places of greatest power and authoritie And being carried with an affectionate desire to relieue and comfort them in this case of their distresse hath hereupon indited this worthy Psalme Wherein 1. He presenteth on the behalfe of the godly an humble motion vnto the Lord against these wicked and proud tyrants vers 1.2 2. He doth impart with the godly for their comfort that notwithstanding the proceedings of the wicked against them they rest in a condition of blessednesse vers 12.13.14 and so to the end The Prophets humble motion is set downe vers 1. and 2. In the second verse that which is sued for doth direct vs to the true interpretation of the motion made in the first He prayeth the Lord in the second to aduance himselfe into his throne of Iustice and to proceede with those proud tyrants who oppressed his people according to their deserts This iustice he sueth for in the first verse also vnder these termes O Lord shew thy selfe clearely or cause thy brightnes to shine The Lord sheweth himselfe clearely and causeth his brightnes to shine when the glory of his iustice is made manifest in the execution of punishment vpon the wicked We see then that the motion tendered by the Prophet vnto the Lord against the wicked is this That the Lord would be pleased to execute iustice against these proud tyrants who oppressed his people vers 1. and 2. This motion of the Prophet against the wicked is 1. Solicited by propounding some inducements for the grant thereof From vers 1. to the end of the 7. 2. Accompanied with a defence of the Lords glorie against the blasphemie of the said tyrants vers 8. and so to the end of the 11. The solicitation of the said motion is performed by presenting vnto the Lords consideration and remembrance 1. The office which he challengeth as proper vnto himselfe of executing vengeance vpon the wicked ver 1. and 2. 2. The circumstance and length of time wherein the wicked haue tyrannized ouer the godly vers 3. Vpon the former ground and inducement he pleadeth with the Lord thus If it be thou onely O Lord who art by office the auenger of all iniquitie and the Iudge of the earth it may please thee according to this thy office to execute iustice vpon these wretched tyrants who oppresse and vexe thy people But it is thou onely O Lord who art by office the auenger of all iniquitie and the iudge of the earth v. 1.2 It may please thee therefore according to this thy office to execute iustice vpon these wretched tyrants who oppresse and vexe thy people vers 1. and 2. Vpon the other ground and inducement which is taken from the circumstance or length of time hee vseth this perswasion with the Lord These proud wretches haue now a long space tyrannized ouer thy people vers 3. Where this their tyrannizing is expressed by a word importing their reioycing and triumphing in the oppression of others so as the Prophet brandeth them with a note of extraordinarie tyrannie Wherefore O Lord giue an end to this their tyrannie by executing iustice and reuenge vpon them vers 1. and 2. The antecedent of this reason is confirmed by particulating the seuerall sorts of tyrannie practized against the Lords people thus If they haue now a long space persecuted thy people both in word and fact they haue a long time tyrannized ouer them But they haue now a long space persecuted thy people both in word and fact vers 4.5.6 Therefore haue they now a long time tyrannized ouer them vers 3. Touching the Assumption first the seuerall parts thereof are handled and then the whole is illustrated The former part which concernes the persecution performed by words is declared by these two particular instances They deliuer out threats of violence and oppression against thy people and they speake also contemptibly of them extolling themselues farre aboue them ver 4. Therefore it followeth that they persecute thy people in word and speech The other part which concernes the persecution performed in fact against the Lords people is cleared likewise by certaine instances in the setting downe whereof the Prophet proceedes by a logicall gradation from the lesse to the greater thereby to amplifie the greatnes of the persecution and tyrannie executed vpon the persons of the godly The instances whereupon the said persecution by way of fact is concluded are these They vexe and oppresse thy people by sundrie vniust courses vers 5 they murder also the widow the stranger and the orphane vers 6. Here you see the said gradation To vexe the godly by vniust courses is a great sinne To murder them is a greater But to vexe and murder the widow the stranger and the orphane is a wickednes farre more heinous and capitall Therefore they persecute thy people by way of fact Now the said whole Assumption ioyntly with these her parts hath an illustration from this comparison These tyrants persecute the Lord himselfe by disgorging blasphemie against him charging vpon him the imputation of ignorance and carelesnes how it succeedeth with the godly vers 7. No marueile then if in word and fact they persecute the Lords people vers 4.5.6 Thus farre hath the Prophet solicited his sute with the Lord concerning the execution of iustice vpon these bloodie tyrants There followeth the Prophets Apologie in the behalfe of the Lords glory against the said blasphemy The blasphemy is this That the Lord neither knoweth nor regardeth the proceedings held against the godly vers 7. The wicked hauing breathed out against the Lord this blasphemous position whereby they strip and depriue him of the office which is proper vnto him of gouerning and iudging the world the Prophet doth hereupon take an occasion to accompany his humble motion with a defence of the Lords glorie The course he holdeth in his Apology for the Lord is this First he premiseth vers 8. a direct contradiction to the said blasphemous position which contradiction is implied hereby in that he chargeth these Machiuilian gallants with extreme senselesnes for such their apprehension of the Lord as if he said vnto them thus It is a most grosse vntruth which you affirme of the Lords ignorance and carelesnesse touching your proceedings against the
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
in former times deliuered me the Prophet Dauid from distresse vers 6. in the end so as thereby it appeareth that he is readie to relieue the distressed who trust in him vers 5. and 6. in the beginning Therefore O my soule be not discomforted but attend patiently vpon the Lord vers 7. in the beginning Where the said instance is repeated for an amplification of this cōclusion the Prophet reasoning thus The Lord hath in former times been beneficiall vnto me in deliuering me from trouble vers 7. in the end Wherefore O my soule be not discomforted but attend patientlie vpon the Lord vers 7. in the beginning Vpon the second ground viz. the Lords deliuering of him heretofore from trouble he formed by a comparison of parity this conclusion The Lord hath heretofore deliuered me from death and the discomforts accompanying the same vers 8. Therefore I shall not at this time perish but he will likewise protect and deliuer me from the perill wherein I am vers 9. Touching the combat hee had through distrust against his said confidence he declareth it by setting downe 1. The cause of this distrust viz. the passion which transported and astonished him vpon the sense of his present affliction vers 10. in the end Where the Prophet speaketh thus When I was exceedingly troubled that is when passion and griefe proceeding from the feeling of my present distresse and desperate case possessed my heart c. 2. The time when he fell into it viz. when he fled in all haste from the presence of Saul vers 11. in the beginning 3. The effect wrought by the said distrust viz. an inconsiderate and scandalous censure of the promise deliuered vnto him by Samuel vers 11. in the end Where by affirming in generall that euery man is a liar wee must vnderstand that in particular he chargeth the Prophet Samuel therewith and so meaneth that the promise which Samuel deliuered touching his aduancement to the Scepter and Crowne of Israel was delusorie and vaine The Prophet hauing hitherto namely from the 3. verse to the end of the 11 handled that branch of the said Antecedent which concernes his calling vpon the Lord in his distresse he doth now proceede vnto the second viz. the Lords hearing and deliuering of him This branch he handleth thus Who are the Lords beloued children their life as being deare and pretious in his sight he deliuereth from death vers 15. But I the Prophet am one of the Lords beloued children vers 16. in the former part of the verse Therefore I am one whose life as being pretious in the Lords sight he hath deliuered from death vers 16. in the end Thus far concerning the said Antecedent and the seuerall branches thereof The conclusion inferred vpon the said Antecedent is as hath bin shewed Dauids profession of louing the Lord and of testifying so much by his grateful acknowledgement in publike of the Lords mercy towards him Now to yeeld vnto this worthie conclusion some ornament and amplification that is to say to set forth the greatnes of the Lords fauour vnto him in this case of his deliuerance and withall his owne readines to acknowledge it hee hath entied a dispute with himselfe what course he is to hold of requitall vnto the Lord. His dispute is this I must acknowledge the Lords kindnes either by way of praise and thankes vnto him or by some reall satisfaction and offer But I rest vnable to acknowledge the Lords kindnes by any reall satisfaction and offer vers 12. in the beginning Where by an interrogatorie speech of what he should render vnto the Lord he confesseth his disabilitie and insufficiencie in that behalfe Therefore I will acknowledge it by way of praise and thankes vers 13.14 and vers 17.18 To the illustration of the Assumption the Prophet hath added the reason of his disabilitie to performe an acknowledgement of that nature The reason hereof hee concludeth thus The fauour thou hast shewed me in my late deliuerance is infinitly great v. 12. in the end Where the Prophet saith All thy benefits are vpon me As if he said I value thy fauour in this my late deliuerance at so high a rate as if thou haddest conferred vpon me all the blessings in the world And therefore I rest altogether vnable to acknowledge it by any reall satisfaction and offer vers 12. in the beginning The verses following are already analysed and dispatched PSALM 139. 1 TO the Master of the Quier a Psalme of Dauid O Lord thou doest throughly search and know me 2 Thou knowest my sitting and my rising thou vnderstandest my thought a farre off 3 Thou compassest my going and my lying downe and vnderstandest all my waies 4 Before there is any word in my tongue behold O Lord thou knowest it wholy 5 Thou doest besiege me behind and before and laiest thine hand vpon me 6 Thy knowledge is more wonderfull than that I can deceiue it it is high I am not able to preuaile ouer it 7 Whither should I goe from thy spirit or whither should I flie from thy face 8 If I ascend into heauen thou art there if I lie downe in the graue loe thou art there 9 If I take the wings of the morning and would lodge in the vtmost limits of the sea 10 Thither also will thy hand guide me and there will thy right hand lay hold on me 11 If I say happily the darknes will hide me loe the night will be as the light about me 12 Yea the darknes will not hide me from thee but the night shineth as the day the darknes and light are to thee both alike 13 Thou doest possesse my reines thou hast couered me in my mothers wombe 14 I doe magnifie thee in that thou hast made me after so strange and wonderfull a manner Marueilous are thy workes and my soule doth greatly acknowledge it 15 The fashioning of my bones was not hid from thee when I was made in a secret place and artificially fashioned in the low parts of the earth 16 Thine eyes did see me when I was without forme and in thy booke were all these things written and the daies also wherein they were formed euen then when none of them was 17 How pretious therefore are thy thoughts vnto me O mightie God And how great is the summe of them 18 If I should count them they are moe than the sand When I awake I am still with thee 19 Oh that thou O God wouldest slay the wicked to whom I say ye men of blood depart from me 20 Who speake wickedly of thee and who causelesly extoll thine enemies 21 Should not I hate them O Lord that hate thee and should I not be incensed against those who rise vp against thee 22 I hate them with a perfect hatred I count them for my enemies 23 Trie me O mightie God and know my heart prooue me and know my thoughts 24 And consider whether there be in me any purpose of molesting any
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
v. 17. in the end Hitherto the reason of the Prophets appealing vnto the Lord hath bin disputed and handled by foure seuerall arguments Now followeth his exhibiting of the declaration of his cause thereby as it were to informe the Lord. The declaration of his cause wherein he sheweth what hee hath to pleade for himselfe against the slanderous charge of his enemies is comprised by him in this syllogisme Who are thy professed enemies those I may iustly hate and hold for mine enemies ver 21. Where the Lords professed enemies are noted vnder the title and name of such as hate him and rebell against him But the wicked who slanderously charge me are thy professed enemies vers 19. and 20. Therefore these wicked men are those whom I may iustly hate and hold for mine enemies vers 22. Where the Prophet saith that he hateth them with a perfect hatred that is with a iust and sincere hatred an hatred not grounded vpon sinister and malitious respects but free from them This exposition agrees with the drift of the Prophet who was charged to hate and pursue the wicked out of an humour of malice and spleene The proposition and conclusion of this syllogisme are as you see clearely set downe The Assumption likewise though it bee not in these distinct termes expressed yet is it by the Prophet in effect and sense euidently proposed there being in liew of the said Assumption deliuered a very apparant proofe and illustration thereof vnder a description of the wicked which is such as doth plainly detect and discouer them to bee the professed and capitall enemyes of the Lord. The description is this 1. These wicked wretches deserue vtter destruction vers 19. in the beginning Which iudgement the Prophet would not wish vnto them vnlesse they were the Lords enemies 2. They are oppressors and murderers of thy people v. 19. in the middest where they are called men of blood 3. They are such whose societie is to be renounced and abhorred as of men vnworthie to tread on the earth vers 19. in the end 4. They deliuer wicked speeches of thee v. 20. in the beg 5. They doe magnifie though causelesly thy enemies proceedings vers 20. in the end Where it is sayd they extoll the Lords enemies that is their deseignes and proceedings which cannot bee without a speciall approbation of them and concurrence with the plotters thereof You see now by these fiue particulars how the Prophet hath painted out these wicked wretches of whom the question is in this Psalme for such as are the mortall and malicious enemies of the Lord so as the full and perfect meaning of the said Assumption is plainly and sensibly deliuered There resteth the close of this Psalme which is an humble sute wherewith the Prophet doth accompany his appeale The sute is this That the Lord would be pleased to guide and support him amongst the troubles and crosses of this world ver 24. in the end The occasion of this motion is the course held by the wicked in pursuing the Prophet with scandalous and malicious imputations This motion is propounded only and not vrged FINIS The errors of the print are thus to be amended Pag. 7. lin 23. for and reade as in some copies pag. 21. l. 34. after of put out the. p. 27. l. 18. for iustie reade iustice p. 32. make the title of the 34. Psalme the first verse thereof p. 31. lin 5. after against put in mine p. 50. l. 21. for seeth the day reade seeth that his day is comming pag. 73. lin 12. after these words surprise him make the point a colon thus and not a full point pag. 74. l. 11. after of put in the. p. 75. l. 24. for one reade owne p. 78. l. 4. for proceeding reade preceding p. 91. l. 25. after obseruances put out the point comma and make it after the word sacrificing p. 99. l. 2. for as things reade as a thing p. 101. l. 6. after vers 10. adde thereto in the beginning pag. 101. lin 19. after these words the 10. verse adde and reade in the end thereof p. 102. l. 15. for pat reade part p. 127. lin 28. for notable reade suteable p. 153. lin 13. for against reade vpon A Table of the Contents That wee ought so to carrie our selues as that the Lord may take delight in his workes shewed pag. 180. lin 7. That wanderers in the deserts reduced home prisoners set at libertie persons recouered from sicknes trauellers on sea deliuered from distresse in their voyages and lastly such as hold a sound opinion of the Lords prouidence ought to magnifie the Lord disputed pag. 184. lin 17. pag. 185. c. That the Lord besides all other euents worketh and ordereth all changes in things and persons handled pag. 190. lin 25. and pag. 191.192 That we ought to obserue the Lords proceedings pag. 192. lin 17 The Prophets appeale vnto the Lord from the censure of his enemies praying that the Lord would examine and iudge whether his cariage towards them bee such as wherewith they charge him pag. 201. That the whole cariage of our life in thoughts words and actions is perfitly knowne vnto the Lord dispâ—ted pag. 202.203.204.205 That nothing whatsoeuer can hide vs from the eye of the Lord prooued pag. 203. lin 10. A PARTICVLAR OF THE SVTES AND MOTIONS PREsented vnto the Lord by the Prophet in the Psalmes analysed A Sute to be preserued in the whole traine of his life solicited pag. 15. lin 6. A sute to be deliuered from his enemies pag. 23. lin 32. An inconsiderate and passionate sute To be taken presently from out this life pag. 63. and 64. A sute for the Prophets deliuerance from his present affliction pag. 66. lin 3. A sute for pardon of sinnes pag. 97. lin 23. and pag. 104. lin 21. A motion for assurance of pardon and reconcilement on the Lords part pag. 101. lin 5. A petition for restitution vnto his former estate of inward grace and sanctification pag. 101. lin vlt. A petition for reintegration into his former estate of outward fauours and prerogatiues pag. 102. lin 32. A sute for the aduancement of the publike good of the Church and common-wealth pag. 107. lin 7. A sute for the Prophets returne vnto the place of the Lords publike worship pag. 123. and pag. 26. lin 25. A sute that the Lord would teach his people to make a wise vse of their miserie and withall supplie vnto them a comfortable condition of life pag. 134. A sute for the execution of iustice vpon the oppressors of the Lords people pag. 153. The course and discourse held by the Spirit for resolution in this question whether God be good to Israel pag. 115. lin 24. That wee must not iudge of the Lords affection to his people by his outward proceedings with them but by the light of his word in the Sanctuarie handled pag. 116. and 117. What the issue and conclusion is of the dispute betwixt the spirit and the flesh
PSALM 2. WHy doe the nations rage and the people plot vaine things 2 Why doe the Kings of the earth band themselues and the Princes consult together against the Lord and against his Christ 3 Saying Let vs breake their bands and cast their cords from vs. 4 He that sitteth in the heauens shall laugh the Lord shall haue them in derision 5 Then shall he speake vnto them in his wrath and confound them in the heate of his displeasure 6 He shall say Euen I haue annoynted and set my King vpon Sion mine holy mountaine 7 I will declare the decree thereof The Lord said vnto me Thou art my Sonne this day haue I begotten thee 8 Aske of me and I shall giue thee the nations for thine inheritance and the ends of the earth for thy possession 9 Thou shalt crush them with a scepter of iron and breake them in pieces like a potters vessell 10 Be wise therefore now ye Kings be learned ye Iudges of the earth 11 Serue the Lord in feare and reioyce with trembling 12 Kisse the Sonne least he be angrie and ye perish in the way when his wrath shall burne neuer so little Blessed are all that trust in him ANALYS PSALM 2. THis Psalme containes an exhortation to all estates and degrees of men both Prince and people to forbeare plotting and attempting against the kingdome of Christ and consequently to doe worship and homage vnto him For what Dauid speakes here of himselfe wee must take it spoken of him as he is a type and figure of Christ. And it is true that the tenne tribes of Israel with their Princes and Gouernours that the Philistims also the Ammonites and others warred against Dauid with intention to depriue him of the imperiall crowne and scepter which he had receiued from the Lord so is it true likewise that the Princes and people of the Iewes the high Priests Scribes and Pharisies together with Herod Pilate and their associates conspired the ruine of Christ and his kingdome Which conspiracie of theirs was vnder a type shadowed foorth and signified by the combination entred against Dauid and his temporall soueraigntie The Question then deduced in this Psalme is this That both Prince and people should renounce their former proceedings against Christ and so as becommeth loyall subiects do worship and homage vnto him vers 10.11.12 AS I take this to be the question handled here by the Prophet so I apprehend the sense of those three verses wherein the said question is contained to be such as I haue set downe First in the tenth verse the Prophet doth vnder generall termes of being wise and learned aduise both Prince and people to be informed of the Lords pleasure in this particular of forbearing all deseignes and practises against Christ. Then verse 11. he exhorts them to doe worship vnto him setting downe the manner and forme how this worship is to be performed namely with all reuerence and with a full ioy of heart accompanied with a speciall humbling and trembling at the consideration of Christs Maiestie and their former rebellions Thirdly in the 12. verse he moues them to the doing of homage vnto Christ where by kissing the Son namely the eternall Sonne of God mentioned in the seuenth verse is noted the publike acknowledgement and profession which both Prince and people are to make of their subiection vnto Christ. Amongst the ancients a kisse tendered by an inferiour to a superiour was a signe and testimonie that the inferiour publikely acknowledged and professed the other to be his Lord. So as it is required at the hands of all Potentates and their subiects that they should not onely present in priuate a spirituall worship vnto Christ but also publikely professe their alleageance vnto him and obedience to the royall authoritie and lawes of his kingdome Now to perswade both Prince and people to this dutie and conformitie the Prophet vseth three seuerall arguments the first whereof is this Arg. 1. If your proceedings against Christ will prooue vaine and succeslesse forbeare them doing worship and homage vnto Christ. But your proceedings against Christ will proue vaine and succeslesse vers 1. 2. Both these verses carrie this sense that their mutining their plots and endeuours against Christ will not take effect Therefore forbeare your proceedings against Christ doing worship homage vnto him ver 10.11.12 Touching the Assumption the Prophet before he acquaint vs with the demonstration thereof describeth the nature of the said proceedings mentioned in the Assumption by noting vnto vs 1. The authors and contriuers of them vers 1. 2. which were in the time of Dauid the Princes and people of the tenne tribes the Philistims Ammonites and Moabites but in the time of Christ the Princes and people of the Iewes with Herod and Pilate 2. The seuerall degrees of them which are 1. Their tumultuous mutining and raging vers 1. in the beginning 2. Their plotting and contriuing of the courses they are to hold for the accomplishment of their deseignes vers 1. in the end 3. Their presenting of themselues in open field and in actions of publike hostilitie vers 2. in the beginning 4. Their consulting vpon all occurrences and deuising of stratagems that may any way aduance the execution of their proiects vers 2. in the midst 3. The persons against whom the said proceedings are they being intended not onely against Christ but in the person of Christ against God the Father the author and erector of Christs kingdome vers 2. 4. The maine scope and end of them which is the subuersion of Christs kingdome vers 3. Where vnder these termes of breaking their bands and cords we are to vnderstand the endeuours and attempts of the said Princes and people to supplant the gouernment and lawes whereby the kingdome of Christ is ordered and managed Now this end which these mutinous leaguers propound vnto themselues is amplified by imparting with vs the action of their mutuall incouraging themselues to a resolute and speedie compassing thereof For the Prophet produceth them speaking by way of instigation and incouragement thus Let vs breake their bands c. Now the demonstration of the said Assumption is this If the Lord hold no accompt of your deseignes and attempts but will proceede to the confounding of them then can you not preuaile by them against his Christ. But the Lord holdeth no accompt of your deseignes and attempts but will proceede to the confounding of them vers 4. and 5. In the fourth verse it is said that the Lord will laugh and mocke at them that is make no reckoning of them in regard of any possibilitie in them to preuaile In the fift verse is set downe the Lords purpose to frustrate and disappoint them which purpose is implied vnder the termes of speaking vnto them in his wrath and more cleerely signified in the words following of confounding them in the heate of his displeasure Therfore can you not preuaile against his Christ ver 1. 2. Here
continuance in trouble will draw with it Arg. 5. My remaining in trouble will discourage thy people and occasion the wicked to triumph and blaspheme vers 11. in the end Therefore deliuer me O Lord calling vnto thee for helpe against enemies vers 11. in the beginning Where hee prayeth the Lord to make knowne vnto him the way of his deliuerance and to set his feete actually in the direct path thereof In the 12. verse he grounds his mediation with the Lord for this fauour of deliuerance vpon the end and intention of his enemies Arg. 6. My enemies would depriue me of my good name and of my life vers 12. in the end Where by distinguishing his enemies into slanderers and murderers he noteth their end to be the ouerthrow of his good name and life Wherefore suffer me not O Lord to rest exposed vnto their malice but deliuer me from them vers 12. in the beginning The Prophet hauing hitherto with so many important motiues accompanied his humble petition vnto the Lord for deliuerance hee doth in the two last verses of the Psalme out of an assured perswasion to preuaile with the Lord encourage himselfe to rest confidently vpon him and so returneth to a further inlargement of the first argument alleaged by him to perswade his deliuerance He reasoneth thus If my confident perswasion touching the accomplishment of the Lords promised blessing towards me before my death hath hitherto supported and intertained me in breath and life then ought I still to depend securely on the Lord. But my confident perswasion touching the accomplishment of the Lords promised blessing towards me before my death hath hitherto supported and intertained me in breath and life vers 13. Therefore ought I still to depend securely on the Lord vers 14. Where this conclusion is deliuered by way of an exhortation vnto himselfe The Assumption is set downe vers 13. in these termes I should haue fainted except I had beleeued that I should see the goodnes of the Lord in the land of the liuing Where by the goodnesse of the Lord he meaneth his deliuerance from trouble and the enioying of a successor to his Crowne out of his owne loynes By the land of the liuing he vnderstandeth this present life The Conclusion as hath been noted is vers 14 where it is further inforced to improoue and aduance his dependance vpon the Lord by shewing what effect it worketh on Gods part If the Lord will supplie all grace and comfort to the hearts of such as rest confidently vpon him doe thou O my soule rest strongly and confidently vpon the Lord. But the Lord will supplie all grace and comfort to the hearts of such as rest confidently vpon him vers 14. in the midst Wherefore doe thou O my soule rest strongly vpon the Lord vers 14. in the beginning and end of the verse PSALM 34. ¶ A Psalme of Dauid after he had changed his behauiour in the presence of Abimelech and departed being expelled by him I Will at all times giue thankes vnto the Lord his praise shall be in my mouth continually 2 My soule shall glorie in the Lord the meeke shall heare it and be glad 3 Praise ye the Lord with me and let vs magnifie his name together 5 I sought the Lord and he heard me and he deliuered me out of all my feares 6 They shall looke vnto him and flocke vnto him and their faces shall not be ashamed 7 This poore man cried and the Lord heard him and saued him out of all his distresses 8 The Angell of the Lord pitcheth round about them that feare him and deliuereth them 9 Taste yee and see how gratious the Lord is Blessed is the man that trusteth in him 10 Feare the Lord ye Saints of his For nothing wanteth to them that feare him 11 The young lions do lack and suffer hunger but they who seeke the Lord shall want nothing that is good 12 Come my sonnes hearken vnto me I will teach you the feare of the Lord. 13 What man is he that desireth life and loueth long daies to see good 14 Keepe thy tongue from euill and thy lips that they speake no guile 15 Eschew euill and doe good seeke peace and follow after it 16 The eyes of the Lord are vpon the righteous and his eares are open to their crie 17 The face of the Lord is against them that doe euill to cut off their remembrance from the earth 18 The righteous crie and the Lord heareth them and deliuereth them out of all their distresses 19 The Lord is neere vnto them that are broken in heart and saueth such as are brused in spirit 20 Many are the troubles of the righteous but the Lord deliuereth him out of all 21 He keepeth all his bones not one of them is broken 22 But malice shall slay the wicked and they that hate the righteous shall perish 23 The Lord redeemeth the soules of his seruants and none that trust in him shall perish ANALYS PSALM 34. We are first to consider of the title of this Psalme and then of the Psalme it selfe The title doth acquaint vs 1. With the author of the Psalm who is the Prophet Dauid 2. With the time of the inditing thereof which was vpon his escape from Achis King of the Philistins who is by a name common to the Kings of that people intitled Abimelech 3. With the occasion of inditing the said Psalme which was the Prophets safe escape and deliuerance from so capitall an enemie as King Achis This his escape is set foorth by noting vnto vs the meane vsed for effecting the same which was Dauids changing of his ordinarie cariage and behauiour that is his counterfeiting the losse of his wit and sense For the Lord did by his prouidence so order the Prophets disguising in this behalfe that it made way for his deliuerance The Psalme it selfe is a thankfull acknowledgement on Dauids part of the Lords gratious deliuerance of him from the imminent perill wherein he was being in the Court of Achis and within the reach of his authoritie The historie hereof you may reade 1. Sam. 21. This gratefull acknowledgement of his deliuerance the Prophet propoundeth and testifieth 1. By his owne personall magnifying the Lord for the said deliuerance vers 2. and 3. 2. By a double exhortation vnto others For he inuiteth others 1. To concurre with him in this dutie of magnifying the Lord vers 4. 2. To hold a course Partly of meditating on the Lords goodnes vers 9. Partly of fearing the Lord vers 10. The Prophets personall magnifying the Lord for his deliuerance is amplified by noting vnto vs 1. The time when he will doe it vers 2. where he saith that he will at all times magnifie the Lord. 2. The instrument wherewith he will performe this action of magnifying the Lord vers 2. I will praise him saith he with my mouth 3. The affection wherewith he will accompanie this dutie of extolling the Lord vers 3. My soule