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
verse 2. to the end of the 9. The inducement for the performance of this dutie of praise by them is concluded thus Whom the Lord hath deliuered from distresse reducing them to places of habitation and relieuing them against the extremitie of hunger and thirst they ought to magnifie the Lord for this his mercie both priuatly and publikely vers 2. and 3. But such as haue wandered out of their way in deserts fainting through hunger and thirst the Lord hath deliuered from distresse reducing them to places of habitation and relieuing them against the extremitie of hunger and thirst vers 4.5 6.7.9 Therefore such as haue wandred out of their way in deserts fainting through hunger thirst ought to magnifie the Lord for this his mercy both priuatly publikely vers 8. The Proposition is verse 2. and 3. In these verses the whole sense of the proposition is comprehended In the second the action of reporting that is of magnifying the Lord is enioyned vnto those who are redeemed by him from distresse In the 3. verse the particular blessings of reducing them to places of habitation and relieuing them against hunger and thirst are noted vnder that action of gathering them from the East and West North and South For this gathering of them from these regions is a gathering of them vnto villages and cities where they might find a double comfort and reliefe the one against wandring in deserts by the oportunitie of houses and lodgings the other against hunger and thirst by the commoditie of sustenance suppliable in villages and cities The Assumption is verse 4.5.6.7.9 In the 4 verse their wandring out of their way in deserts is noted in the 5 their fainting through hunger and thirst in the 6 their deliuerance from distresse in the 7. their reduction to places of habitation and consequently their reliefe against hunger and thirst in the 9 this supply against hunger and thirst is expressed in distinct termes The said Assumption is in the 6. verse enlarged by imparting vnto vs one of the causes which moued the Lord to this compassionate regard of these distressed Pilgrims viz. their humble supplication and crying vnto the Lord. The conclusion is vers 8. where is enioyned a magnifying of the Lords goodnes not only in priuate which the Psalmist calleth a magnifying thereof before the Lord but also in publike which hee calleth a magnifying thereof before the sonnes of men The second sort of persons who are obliged to this dutie of acknowledging the Lords mercy in all gratefull manner is of prisoners whom the Lord hath enlarged from out of prison The reason inducing them to offer vnto the Lord this sacrifice is this By whom prisoners enlarged from out of prison haue recouered their libertie him they ought to praise for his goodnes both priuatly and publikely But it is the Lord by whom prisoners enlarged from out of prison haue recouered their libertie vers 13.14 Therefore it is the Lord whom prisoners enlarged from out of prison ought to praise for his goodnes both priuatly and publikely vers 15. The Assumption is amplified by setting forth the greatnesse of this fauour and act performed by the Lord in restoring prisoners to their liberty The amplification is 1. From the consideration of the contrarie viz. the qualitie of their imprisonment which is noted to be accompanied with extreme miserie in regard 1. Of the place thereof it being a darke dungeon and as it were the house of death ver 10. in the beginning 2. Of the rigor they endured in that representatiue dungeon of death they being there chained with bonds and fetters of iron vers 10. 3. Of the cause for which they suffered it being no lesse than rebellion against the Lord and a wilfull contempt of his gracious purpose to blesse them a crime of so capitall a nature as might iustly haue occasioned their perpetuall restraint vers 11. 4. Of the anguish they endured in mind by reason of this so sharpe affliction vers 12. in the beginning 5. Of their vtter destitution and desperate case there being none to helpe them vers 12. in the end 2. From the consideration of the motiue inducing the Lord to bestow this blessing of libertie vpon them viz. their humble supplication and crying vnto him verse 13. in the beginning 3. From the consideration of the extraordinarie course and manner of their enlargement which by breaking the gates of steele and barres of iron is implied to be such as if without this extraordinary power and force there had been an impossibilitie of their deliuerance vers 14. and 16. The third sort of men who rest bound to honour the Lord for his goodnes towards them is of such as the Lord hath recouered from the extremitie of sicknes The argument to perswade them to tender this seruice of thanks vnto the Lord is this By whom the sicke deliuered from sicknes haue recouered their health him they ought to magnifie for this mercie both priuatly and publikely But it is the Lord by whom the sicke deliuered from sicknes haue recouered their health vers 19.20 Therefore it is the Lord whom the sicke deliuered from sicknes ought to magnifie for this mercie both priuatly and publikely vers 21.22 This blessing of health mentioned in the Assumption is set out by making knowne vnto vs 1. The quality of the sicknes endured by them To which purpose their sicknes is described 1. By the cause thereof viz. the sinnes of the sick in respect whereof they are called fooles v. 17. 2. By the extremitie therof which appeares by two effects 1. Their abhorring of sustenance vers 18. 2. Their neerenes to death vers 18. 2. The motiue which drew the Lord to the shewing of this mercie viz. their humble sute and crying vnto him for compassion vers 19. 3. The manner and course held by the Lord in restoring health to these sicke viz. the Lords curing of them without ordinarie meanes by his absolute will and pleasure vers 20. The fourth sort of persons who owe vnto the Lord the sacrifice of praise for his extraordinarie mercie towards them are trauellers on Sea described vers 23. by their sailing on the sea and by the end thereof who being deliuered from great distresse in their voiages on sea haue recouered the port of their safety That these ought to extoll the mercie vouchsafed vnto them herein is prooued thus By whom trauellers on sea being deliuered from distresses on sea haue recouered the port of their safetie him they ought to magnifie for this mercie both priuatly and publikely But it is the Lord by whom trauellers on sea being deliuered from distresses on sea haue recouered the port of their safetie vers 28.29.30 Therefore it is the Lord whom trauellers on sea being deliuered from distresses on sea ought to magnifie for this mercie both priuatly and publikely vers 31.32 The blessing of deliuerance from perils on sea whereof the Assumption speaketh and of recouering the port of
is in euery man For the Prophet demaunding this question What man is he that desireth life doth in effect and sense speake thus Sure I am that there is no man who doth not affect and desire an happie life These motiues whereby hee induceth his auditors to an attentiue and carefull hearing of him are concluded thus You are my disciples whom I loue as my sonnes the point of doctrine wherein I will informe you concernes the feare of the eternall God and euery of you desires the happines which doth accompanie this feare vers 12. and 13. Hearken therefore vnto me who am readie to instruct you in this point of doctrine vers 12. in the beginning Hauing solicited his disciples to this attention in hearing him hee proceedes to resolue them what this feare is whereto he exhorteth them To performe this he setteth downe the particulars wherein this feare of the Lord consisteth He sheweth that it consisteth 1. In a religious vse of the tongue vers 14. Where forbidding the abuse thereof he doth withall prescribe the lawfull and holy vse of the same 2. In forbearance of sinfull actions and in doing of that which is iust and good before God and man vers 15. Where in the end of the verse that generall of doing good is declared by mentioning two speciall actions that are to be done whereof The one is the seeking after peace and concord with men The other is the intertaining of it when it is found and procured Now to raise vp in his said disciples a care to practise the aboue mentioned particulars of obedience to the law of the Lord the Prophet presseth them with an argument taken from the consideration of the Lords gratious proceeding towards those who in the cariage of their life do labour to put in practise the said particulars The argument perswading hereto is this If to such as practise the said particulars of obedience to the law of the Lord the Lord ministreth a continuall supplie of his gratious fauours then ought you to practise the said particulars of obedience to the law of the Lord. But to such as practise the said particulars of obedience to the law of the Lord the Lord ministreth a continuall supplie of his gratious fauours vers 16. Where the Prophet by particulating these two actions of the Lord namely His beholding of the righteous with the eye of his prouidence for their protection and His hearing of their crie with the eare of commiseration for their deliuerance from trouble the Prophet I say vnder the name of these two speciall actions doth implie and signifie the Lords gratious proceeding in euery respect with the righteous that is with such as performe obedience to his law Therefore ought you to practise the said particulars of obedience to the law of the Lord vers 14. and 15. Touching the Assumption To the end it may appeare what speciall acknowledgement we owe vnto the Lord in regard of this course of fauour he holdeth with vs for our protection and deliuerance the Prophet setteth vpon the said Assumption an illustration taken from the different and vnlike proceeding he holdeth with the wicked The illustration wherein the Lords fauourable course with the righteous is set foorth by his different proceeding with the wicked is this The Lord doth execute his wrath vpon the wicked vers 17. and 22. But the godly he doth protect from perils and deliuereth thē from all their troubles vers 16.18.19.20.21.23 The former sentence of this illustration is presented vnto vs by the Prophet vnder these two particular actions of the Lord whereof The one is the Lords rooting from out the earth the memorie of the wicked vers 17. which is an euident execution of his wrath vpon them The other is the Lords ordering of the wicked to be instruments of their owne destruction vers 22. which is another reall and apparant execution of his iustice vpon them The second sentence of the said illustration to the end we may rest assured of the Lords fauour and euer depend vpon him is in varietie of termes expounded and iterated in so many verses as I haue quoted in each of which verses the Lords action of protecting or deliuering is mentioned In the 16. verse both actions are noted as hath been declared In the 18. verse his action of deliuerance is signified by his gratious hearing and deliuering of them out of distresse In the 19. verse his action of deliuerance is not only recorded but improoued also and magnified by noting the extremitie of the distresse from which the godly are deliuered For it is said in this verse to this effect That the Lord is neere vnto the godly and saueth them euen then when they faint and are as it were at the last gaspe through the greatnes of their affliction In the 20. verse his action of deliuerance is specified and recommended by aduertising vs that the number of the troubles out of which the iust is deliuered is great Which argueth the greatnes of the mercie and power of the Deliuerer In the 21. verse his action of protection is remembred it being there said That the Lord hath that care of preseruing the iust that he cannot receiue hurt in any one bone without his prouidence and will In the 23. verse his action of deliuerance is comprised both in the beginning and end of the said verse In this verse the godly are described 1. Vnder the title of being the Lords seruants 2. By their dependance on the Lord. PSALM 37. A Psalme of Dauid Fret not thy selfe because of the wicked men neither enuie at the euill doers 2 For they shall soone be cut downe like grasse and shall wither as the greene herbe 3 Trust thou in the Lord and doe good Thou shalt inhabite the earth and be fed assuredly 4 And delight thy selfe in the Lord and he shall giue thee thy hearts desire 5 Commit thy way vnto the Lord and trust in him For he shall bring it to passe 6 And he shall bring foorth thy righteousnes as the light and thy right as the noone day 7 Waite patiently vpon the Lord and hope in him fret not thy selfe for him who prospereth in his way for the man I say who bringeth his enterprises to passe 8 Cease from anger and leaue off wrath fret not thy selfe at least to doe euill 9 For euill doers shall be cut off but they that waite vpon the Lord shall by inheritance possesse the earth 10 Yet a little while and the wicked shall not appeare and thou shalt looke after his place and he shall not be found 11 But the meeke shall by inheritance possesse the earth and shall haue their delight in the multitude of peace 12 The wicked practiseth against the iust and gnasheth his teeth against him 13 The Lord laugheth him to scorne for he seeth that his day is comming 14 The wicked haue drawne their sword and haue bent their bow to cast downe the poore and the needie and
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.
tabernacle as namely the incommoditie 1. Of thirst That they endured this appeareth hereby in that they passing through the valley of Mulberies a valley very drie and destitute of water digged and serched for fountaines whereby to relieue their thirst vers 7. 2. Of showers and stormes of raine ver 7. in the end Where the raine which falleth on the passengers is called the raine of blessings because it communicateth the blessing of fertilitie to the earth 3. Of wearines and faintnes vers 8. Where the enduring of this incommodity is implied hereby in that it is said They goe from strength to strength that is with an affectionate desire and courage to entertaine themselues in some measure of strength and to encounter with patience all sense of wearines This interpretation considering the question is of trauellers and of difficulties endured by them seemeth most notable 2. The end for which they did so resolutely endure the said incommodities This end was that they might present themselues before God in Sion Sion being the appointed and designed place wherein they were to performe worship and seruice vnto the Lord vers 8. Hitherto hath the Prophet amplified and pressed the first argument wherby he would perswade the Lord to a grant of his fate for returne vnto the tabernacle The second argument to this purpose and the third also follow in the 10. verse comprehended in these words O God who art our shield behold me and looke on the face of thine annoynted That is Thou O God who hast heretofore protected and deliuered me from trouble and thou who hast annoynted me King ouer thy people and therein to be a type of thy eternall Sonne behold me with all fauour and mercie for my returne vnto the place of thy publike worship This 10. verse as you see containeth a double conclusion the first whereof is grounded vpon a comparison of paritie accompanied with a testimony of experience The conclusion is this Thou hast O Lord heretofore protected me and deliuered me from a condition of miserie into an estate of comfort vers 10. in these words O God who art my shield Wherefore shew me now the like fauour for my returne from the miserie wherein I am vnto the comfort of thy tabernacle vers 10. in these words Behold me namely with thy fauourable eye for my returne vnto the place of thy publike worship The other conclusion is grounded vpon a comparison from the greater to the lesse thus Thou O Lord hast out of thy loue towards me vouchsafed vnto me this great honour as to annoynt me King ouer thy people and withall to bee therein a type of thy eternall Sonne vers 10. in the end Therefore I pray thee refuse not vnto me this lesser fauour for my returne vnto thy tabernacle vers 10. in these words Behold me and looke vpon the face of him The Prophet ceaseth not here but pleadeth with the Lord by a fourth argument for his returne vnto the Tabernacle In this argument he doth magnifie the happines that doth accōpanie such who haue the liberty of accesse vnto the Lords house there to present vnto him the seruice and worship required From hence he concludeth thus To be partaker of thy publike worship at thy tabernacle though but for a day and in the qualitie of a doore-keeper I esteeme the greatest happines vers 11. Therefore I pray thee O Lord refuse me not this fauour of returning thereto vers 9. The Antecedent part of this fourth reason is diuersly amplified and cleered 1. By two comparisons from the lesse to the greater vers 11. The former comparison is this To spend the whole terme of my life in the palaces of the prophane and mighty in the world I may accompt a matter of great honour and happines But to spend one day of my whole life in thy tabernacle I hold for a more honourable and happie condition The other comparison is this To enioy an estate and place of eminent dignitie amongst the mightie in the world I may repute it a matter of honour and happines But to hold the meanest roome in thy tabernacle and Church I accompt it far more honourable and happie 2. By noting the particulars wherein the greatest happines consisteth This argument is thus deduced Who enioy at the hands of the Lord prosperitie protection spirituall grace and eternall glorie theirs is the greatest happines But who sincerely worship at the tabernacle they enioy at the hands of the Lord prosperitie protection spirituall grace and eternall glorie vers 12. Where as the two last particulars are set downe in plaine termes so the two first are expressed by two metaphors each whereof implieth a seuerall comparison the one from the Sunne by whose light and influence the earth doth prosper and florish the other from a shield whereby the bodie is protected against hurts Therefore who sincerely worship at the tabernacle theirs is the greatest happines vers 11. The Assumption hath this proofe Vpon the true worshippers at the tabernacle the Lord doth conferre all good blessings vers 12. in the end Therefore he bestowes on them prosperitie protection spiritual grace and eternall glorie verse 12. in the beginning 3. By laying foorth the essentiall and proper qualitie of the sincere worshippers at the tabernacle namely their faith and dependance on the Lord. Out of this argument hee inferreth this conclusion Who by a true faith rest on thee O Lord of hostes they are in a state of the greatest happines vers 13. But the sincere worshippers at the tabernacle doe by a true faith rest on thee Therefore the sincere worshippers at the tabernacle are in a state of the greatest happines vers 11. PSALM 90. 1 THe prayer of Moses a man of God O Lord thou hast been our habitation from generation to generation 2 Before the mountaines were made and before thou haddest formed the earth and the world euen from euerlasting to euerlasting thou art our God 3 Thou reducest man to this point of being brayed into powder saying Returne ye sonnes of men 4 For a thousand yeeres are in thy eyes as yesterday when it is past and as a watch in the night 5 Thou cariest them away as it were by a flood they are as a dreame In the morning they are as an herbe which changeth 6 Which florisheth in the morning and waxeth greene but is cut downe in the euening and withereth 7 We are consumed also by thine anger and by thy wrath are we troubled 8 Thou hast set our iniquities before thee and our secret sinnes before the light of thy face 9 For all our daies passe away through thy great anger we consume our yeeres as a thought 10 The daies of our life are threescore yeeres and tenne or in case we be of strength fourescore yeres and the best of them is but trouble and griefe yea it is suddenly cut off and we flee away 11 Who acknowledgeth the power of thy wrath and of thy great indignation
when hee doth execute it vpon man Now this dulnes and senselesnes of the people in this behalfe is in the end of the said 11. verse amplified and made heinous by aduertising vnto vs the meanes vsed by the Lord whereby to worke in them a reuerent and sensible regard of his Maiestie These meanes Moses calleth the Lords feare because they were vsed by the Lord as instruments to worke a feare of his Maiestie Of this nature were the Lords promises and comminations his signes and wonders his proceedings in mercy and iustice Answerably to these meanes vsed by the Lord to draw the people to a feare of his Maiestie the people feared him not and therefore the Prophet wondreth thereat and confesseth that none acknowledgeth the power of the Lords wrath according to his feare that is answerably to the meanes vsed to worke in the people a feare of his Maiestie Hitherto from verse 1. to the end of of the 11 the Prophets whole sute hath been solicited partlie by remembring vnto the Lord his former gracious proceeding with his people and partlie by a deploration of the peoples miserie He now proceedeth to a seuerall solicitation of the second branch of his sute which concernes the deliuerance of the people from their present affliction into a comfortable condition of life To procure fauour and mercy herein hee draweth his plea from the circumstance of the time wherein they haue endured calamities We haue saith he a long time endured affliction and trouble vers 13. Where in that interrogatorie speech of How long the Prophet complaineth that the people hath felt the Lords afflicting hand a long space Wherefore O Lord commiserate our estate and supplie vnto vs some comfortable condition of life vers 13.14.15 The Prophet stayeth not here but presseth the grant of his petition from this consideration which the people propound vnto themselues vpon their preuailing with the Lord If vpon thy gracious commiseration of vs in this behalf we shall honor and magnifie thee with ioy and cheerfulnes all our daies it may please thee in regarde hereof to commiserate our estate and to affoord vs a comfortable condition of life But vpon thy gracious commiseration of vs in this behalfe we shall honour and magnifie thee with ioy and cheerefulnes all our daies vers 14. in the end Therefore it may please thee in regard hereof to commiserate our estate and to affoord vs a comfortable condition of life vers 13.14 In the 15. verse he repeateth the argument deliuered in the 13 but setteth on it a new force and strength from a comparison of parity Thou hast afflicted vs many yeeres vers 15. in the middest and end Let vs therfore O Lord proportionably thereto see some daies of comfort vers 15. in the beginning Lastly he doth in the 16. and 17. verse ground his intercession with the Lord for the people vpon these two particulars whereof the one is the glorie that the Lord shall gaine by shewing the fauour desired the other is the fitnes and disposition that will vpon grant of the sute in hand be wrought in the people to acknowledge the Lords goodnes and to respect the honor of his name in al their proceedings The Prophets conclusion vpon the said particulars is this If vpon thy gracious deliuerance of vs from trouble into a state of comfort thou shalt thereby glorifie thy goodnes vpon vs and our children and withall direct and fit vs to an acknowledgement thereof and to a respect of thy honour in all our proceedings it may please thee O Lord not to refuse to shew mercie vnto vs in deliuering vs from our afflictions into a condition of ioy and comfort But vpon thy gracious deliuerance of vs from trouble into a state of comfort thou shalt thereby glorifie thy goodnes vpon vs and our children and withall thou shalt direct and fit vs to an acknowledgement thereof and to a respect of thine honour in all our proceedings vers 16.17 Therfore it may please thee O Lord not to refuse to shew mercie vnto vs in deliuering vs from our afflictions into a condition of ioy and comfort vers 13.14.15 Touching the Assumption the 16. verse imparteth with vs that particular which concerneth the glorifying of the Lords goodnes vpon the people and their children This goodnes is in the said verse called the worke of the Lord and his glory also But in the beginning of the 17. verse this goodnes is termed the beautie of the Lord. For as the Lords goodnes is a most excellent worke it being that which procureth vnto him great glorie and that whereby wee inioy the admirable blessings of this and the future life So because in it the excellencie of the Lords nature doth gloriouslie shine and for that by it wee are allured and drawne to a speciall loue of him it is not without iust reason called the Lords beautie This particular then of the said Assumption which importeth the glorifying of the Lords goodnes vpon the people and their children is deliuered in the 16 verse and repeated in the beginning of the 17. The other particular of the said Assumption which concernes the disposition and fitnes that will bee wrought in the people to acknowledge the Lords goodnes and to respect his honour in their proceedings is comprehended in the middest and end of the 17. verse in these termes Direct or dispose the worke of our hands that is thou shalt the future being meant by the imperatiue vpon thy conferring on vs the blessed comfort desired by vs thereby direct and fit vs to a gratefull acknowledgement of this thy goodnes in all the duties and actions of our life PSALM 91. WHo so dwelleth in the couert of the most high shal lodge vnder the shadow of the Almightie 2 I say The Lord is my retrait and fortresse he is my God on whom I trust 3 Surely he will deliuer thee from the snare of the fowler and from the noysome pestilence 4 He will protect thee with his wing when thou shalt come vnder his wings His fidelitie shall be thy buckler and shield 5 Thou shalt not be afraid of the feare of night nor of the arrow that flieth by day 6 Nor of the pestilence that walketh in the darknes nor of the plague that destroyeth at noone day 7 A thousand shall fall at thy side and tenne thousand at thy right hand yet shall it not come neere thee 8 Onely with thine eyes shalt thou behold and see the reward of the wicked 9 Sith thou hast set the Lord the God of my retrait the most high to be thy dwelling place 10 There shall none euill come vnto thee neither shall any plague come neere thy tabernacle 11 For he will giue his Angels charge ouer thee to keep thee in all thy waies 12 They shall beare thee with both hands that thou hurt not thy foote against a stone 13 Thou shalt walke vpon the Lion and Aspe the young Lion and the Dragon shalt thou
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
If the students of true wisedome may in the Lords proceedings as in a mirrour behold his mercie and iustice then ought they to obserue them But they may in the Lords proceedings as in a mirrour behold his mercie and iustice vers 43. In this verse the Prophet mentioneth onely the Lords mercie and goodnes but by a forme of speech wee are to vnderstand also his iustice as may appeare by considering the instances aboue mentioned which are instances aswell of the Lords iustice as mercie Therefore they ought to obserue them vers 43. in the beginning PSALM 116. I Loue the Lord because hee hath heard my voyce and my prayers 2 For he hath inclined his eare vnto me when I did call vpon him in my daies 3 The snares of death compassed me and the distresses of the graue caught me I found anguish and sorrow 4 Then I called vpon the name of the Lord saying I beseech thee O Lord deliuer my soule 5 The Lord is mercifull and righteous our God is full of compassion 6 The Lord preserueth the simple I was in miserie and he saued me 7 Returne vnto thy rest O my soule For the Lord hath bin beneficiall vnto thee 8 Forasmuch as thou hast deliuered my soule from death mine eyes from teares and my feete from falling 9 I shall walke before the Lord in the land of the liuing 10 I beleeued and therefore did I speake When I was exceedingly troubled 11 I said in my haste All men are liars 12 What shall I render vnto the Lord All his benefits are vpon me 13 I will take the cup of deliuerance and set forth the name of the Lord. 14 I will pay my vowes vnto the Lord foorthwith in the presence of all his people 15 Precious in the sight of the Lord is the death of his beloued 16 Behold Lord for I am thy seruant I am thy seruant and the sonne of thine handmaid Thou hast broken my bonds 17 I will offer to thee a sacrifice of praise and will set forth the name of the Lord. 18 I will pay my vowes vnto the Lord foorthwith in the presence of all his people 19 In the courts of the Lords house in the middest of thee O Ierusalem Praise ye the Lord. ANALYS PSALM 116. The Prophet in this Psalme hath deliuered a profession of his thankfulnes vnto the Lord for his gracious mercie shewed in freeing him from the distresse and perill of death whereto hee was subiect being pursued by Saul This his thankfulnes he doth expresse by two seuerall duties the one of louing the Lord verse 1 the other of testifying this loue by a publike acknowledgement of the Lords mercie towards him in his deliuerance vers 13.14 The subiect then of this Psalme is this I loue the Lord and will testifie asmuch by my gratefull acknowledgement in publike of his mercie towards mee in my deliuerance from death vers 1.13.14 and repeated vers 17.18.19 The Psalmist doth expresse his profession of acknowledging the Lords mercie towards him vnder a varietie of phrase and seuerall formes of speech In the 13. verse he calleth it the taking of the cup of deliuerance For vnder the law those whom the Lord had deliuered from some extraordinarie distresse did vse in a solemne banket to take the cup and drink making a publike and thankfull acknowledgement of the deliuerance which they had receiued by the hand of the Lord. In the same 13. verse it is termed the extolling of the Lords name In the 14. verse it is called the paying or performing of vowes which performance was an apparant testimonie that the author of them being deliuered did out of a gratefull hart confesse the Lord to be his deliuerer In the 17. verse it is named the offering of the sacrifice of prayse So as these seuerall formes of speech are so to bee conceiued of as interpreting and importing one and the same action of acknowledging with a thankfull hart the Lords mercie Which the Psalmist professeth to perfome in publike For affirming that he will performe this dutie before all the people in the courts of the Lords house in the middest of Ierusalem what else can he meane but the performance of the said dutie in publke Let vs now see the ground and inducement of this gratefull and worthie profession made by the Prophet which is this When I called vpon the Lord in my distresse hee heard and deliuered me vers 1.2 Therefore I loue him and will testifie as much by my gratefull acknowledgement in publike of his mercie towards me in my deliuerance vers 1.13.14 Also vers 17.18.19 The whole Psalme consisteth of these two sentences in the Antecedent whereof the Prophet hath comprised these branches 1. His calling vpon the Lord in his distresse 2. The Lords hearing and deliuering of him The first branch is handled and verified by relating vnto vs 1. The greatnesse of his distresse vers 3. 2. The prayer hee presented vnto the Lord for deliuerance from the same vers 4. The greatnes of his distresse is verse 3. described by the causes thereof which are 1. His neerenes to death and the impossibilitie to auoide it by any helpe of man death and the graue hauing beset him on euery side vers 3. in the former part 2. The anguish and griefe which had seazed vpon his heart vers 3. in the end The prayer presented vnto the Lord by the Prophet in this extremitie is set out by noting vnto vs 1. The particular sued for and solicited 2. The cause inducing him to make this prayer viz. the confidence he had for obtaining the grant thereof The particular sued for is deliuerance from the distresse wherein he was vers 4. in the end The cause inducing him to make this sute being the confidence he had to obtaine the grant thereof is mentioned vers 10. in the beginning Where the Prophet auoucheth in expresse termes that his praier for deliuerance proceeded from his faith and the confidence he had to preuaile thereby I beleeued saith he and therefore I spake that is I beleeued that the Lord would in his mercie deliuer me from my present distresse and therefore I tendered vnto him this prayer for deliuerance This his faith and confidence he discouereth vnto vs by making knowne 1. The grounds thereof and the seuerall conclusion made vpon each of them 2. The combat he had against it through his contrarie distrust in the Lord. The grounds of the confidence he had to preuaile in his sute with the Lord are 1. A consideration of the Lords readie nature to relieue the distressed 2. A remembrance of the course of mercie held with him by the Lord heretofore for his deliuerance from trouble Vpon the first ground this conclusion was deduced by him The Lord is readie to helpe the distressed who trust in him vers 5. and vers 6. in the beginning This sentence the Prophet exemplifieth by giuing vs an instance in his owne person The instance is this The Lord hath
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
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
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