are inuited to this dutie of praising the Lord. The particulars are these 1. The Angels which are described vers 20. 1. By their exceeding strength 2. By their action of executing with all readines the Lords commandements 2. All other creatures in heauen earth which are described vers 21. 1. By comparing thē to Armies 2. By their imploymēt in the Lords seruice 3. All the Lords workes of mercie and iustice in any part of the world whatsoeuer vers 22. PSALM 104. MY soule praise thou the Lord. O Lord my God thou art exceeding great thou art clothed with glorie and maiestie 2 Who couereth himselfe with light as with a garment who spreadeth the heauens like a tent 3 Who laieth the beames of his high chambers in the waters who maketh the thicke clowdes his chariot who walketh vpon the wings of the winde 4 Who maketh his Angels spirits and his ministers a flaming fire 5 He hath set the earth vpon her foundations so that it shall neuer be remoued 6 Thou haddest couered it with the deep as with a garment the waters stood aboue the mountaines 7 At thy rebuke they fled at the voyce of thy thunder they hasted away 8 They ascended by the mountaines they descended by the valleis into the place which thou hast established for them 9 Thou hast set them a bound which they shall not passe they shall not returne to couer the earth 10 He sendeth the springs into the valleis that they might runne betweene the mountaines 11 That they may giue drinke to all the beasts of the field and that the wilde asses may therewith quench their thirst 12 That by these springs the foules of the ayre may dwell singing amongst the branches 13 He watreth the mountaines from his high chambers and the earth is filled with the fruite of thy workes 14 He causeth grasse to grow for the cattell and herbe for the vse of man making nourishment to come from out the earth 15 As wine that maketh glad the heart of man oyle to make the face to shine and bread that strengthneth mans heart 16 The high trees are therewith satisfied the Cedars of Libanon which he hath planted 17 That the birds may make their nests there the Storke dwelleth in firre trees 18 The high mountaines are for the Goates the rocks are a refuge for the Conies 19 He hath appointed the Moone for seasons the Sunne knoweth his going downe 20 Thou bringest darknes and it is night wherein all the beasts of the forrest creepe foorth 21 The young lions roare after their pray and seeke their meate of the mightie God 22 When the Sunne riseth they retire and couch in their dennes 23 Then goeth man foorth to his worke and to his labour vntill the euening 24 O Lord how great are thy workes in wisedome hast thou made them all the earth is full of thy riches 25 It is this great and wide Sea wherein there are things creeping innumerable small liuing creatures with great 26 There walke the ships and that great Leuiathan whom thou hast made to play therein 27 Al these waite vpon thee that thou maist giue them their foode in due season 28 Thou giuest it vnto them and they gather it thou openest thine hand and they are filled with good things 29 If thou hide thy face they are troubled if thou take away their breath they die and returne to their dust 30 If thou send foorth thy spirit they are created and thou renuest the face of the earth 31 Glorie be to the Lord for euer let the Lord reioyce in his workes 32 Who looking vpon the earth it trembleth and who touching the mountaines they smoake 33 I will sing vnto the Lord all my life I will praise my God while I liue 34 My meditation will be acceptable vnto him I will reioyce in the Lord. 35 The sinners shall be consumed from out the earth and the wicked till there be no more O my soule praise thou the Lord. Praise ye the Lord. ANALYS PSALM 104. This Psalme hath a correspondence in argument with the former For as in the former the Psalmist prouoketh himselfe and others to magnifie the Lord so in this hee inuiteth himself and others to the same dutie The difference of the one from the other is in the qualitie of the inducements vpon which the performance of the said duty is grounded they being such in the former Psalme as concerne the Church principally and such in this as concerne all mankind yea all liuing creatures The subiect then of this Psalme is this That out of a reuerent and due acknowledgement of the Lords glorie we ought to magnifie him vers 1. in the beginning vers 31. and vers 35. in the end In the beginning of the first verse the Prophet addresseth personally vnto himselfe his exhortation to praise the Lord and in his person to all others as may appeare aswell by the nature of the motiues to this duty alleaged by him they being such as concerne all as likewise by that which is set downe verse 31. and 35. In which verses he stirreth vp others to second him in this seruice of tendring praise and honour vnto the Lord. The principall and maine ground of the said seruice is this If the Lord hath in the creation of things and conseruation of liuing creatures set foorth and published to the view of the world the glorie of his power wisedome and goodnes then out of a due acknowledgement of this his glorie ought we to magnifie him But the Lord hath in the creation of things and the conseruation of liuing creatures set foorth and published to the view of the world the glorie of his power wisedome and goodnes From the beginning of the second verse to the end of the 30 and more summarily vers 24. where the Prophet speaketh thus How great are thy workes in wisedome thou hast made them all the earth is full of thy riches In the first member he noteth the power of the Lord in the second his wisedome in the third his goodnes in the number of the said workes Therefore out of a due acknowledgement of this his glorie ought we to magnifie him vers 1.31.35 The Assumption is handled by the Prophet first in the whole by an argument drawne from the generall then in the seuerall parts thereof In the whole the handling is thus All thy workes doe represent and notifie to the world thy maiestie and glorie vers 1. Where the Prophet affirming that the Lord is exceeding great and that he hath clothed himself with glorie and maiestie doth thereby meane that his works are this garment wherein he hath as it were imbroidered and visibly represented this his glorie And so it is expounded by Cal. Marlo Beza Therefore thy workes of creation and conseruation doe represent and publish the same From the beginning of the second verse to the end of the thirtith and more summarily vers 24. Touching the handling of the said Assumption in the
seuerall parts thereof whereas the said Assumption consisteth of two parts the one concerning the creation of things the other the conseruation of liuing creatures the Prophet first disputeth that branch of creation proouing by an induction that in the creation of things we may behold as in a mirror this glory of the Lord. The induction is concluded thus In the workes of the superiour part of the world as in the light the heauens the clowdes and windes the Angels likewise in the workes of the inferiour part of the world as in the earth and the water the Lord hath set out and proclaimed vnto vs his glorie From the beginning of the second verse to the end of the ninth verse What particulars are omitted in this induction for as much as they are of the same stampe and serue to the same purpose of representing vnto vs the Lords glorie they are to be conceiued as set downe to make the said induction perfit Therefore hath the Lord in his workes of creation published and proclaimed vnto vs his glorie vers 24. The first member of this induction concerning the light is verse 2. where it is amplified by a comparison of Similitude thus As a garment doth adorne and set foorth the person who weareth it So the light doth discouer and set out the glorie of him who created it The second touching the Heauens is also verse 2 where it is handled likewise by a comparison of similitude thus As the extending of a princely Tent doth set out the magnificencie of him whose it is So the extending of the heauens setteth out the maiestie of him who made them The third is of the clowdes vers 3. where the clowds are described by the seruice they yeeld vnto the Lord. This their seruice consisteth 1. In that they serue as it were for lodgings and chambers in which and from whence the Lord doth manifest the glorie of his power iustice and mercie The Prophet Psal. 18.12 calleth the clowds the Lords tabernacles And in the 1. of Kings chap. 8.12 the Lord is said to dwell in the clowds In these clowdes the Psalmist affirmeth that the Lord hath laid the beames of his chambers that is to say that hee hath as it were built vnto himselfe lodgings and places from whence to shew his glorie 2. In that they serue also for instruments of his executions both in the way of mercie and in the way of iustice And vpon this ground they are called the Lords chariot out of an allusion to the ancient vse of chariots in the battailes of Princes The fourth is of the Windes vers 3 where they are described 1. By their swiftnes which is noted in that wings are attributed vnto them 2. By the Lords imploying of them in his seruices of expedition and speede which is implied hereby in that the Lord is said to walke vpon their wings The fifth member of the sayd induction concerneth the Angels verse 4. where they are described 1. By the simplenes of their essence they being called spirits that is essences free from all corporall and materiall composition 2. By the strength and agilitie of their essence they being called a flaming fire which is declared by a comparison thus As a flaming fire is of strength to consume and of a qualitie speedily piercing So the Angels are of strength to frustrate all opposition and they doe with all nimblenes and speede pierce euery where The sixt is of the earth verse 5. where wee may obserue two particulars noted by the Prophet wherein the Lord hath imprinted a visible testimonie and marke of his glory The one the founding of the earth vpon the seas which the Prophet calleth the bases of the earth The other the stabilitie and vnmoueablenes of the earth The seuenth is of the waters vers 6.7.8.9 Where the Prophet obserueth these two things touching the waters 1. Their place in the beginning of the creation viz. the first day 2. Their place in the processe of the creation viz. the third day Touching their place in the beginning of the creation it is vers 6. said to bee the outward superficies and face of the whole earth Which couering of the earth by them is illustrated by two comparisons 1. The one a Similitude thus As a garment couereth the bodie so the waters couered the earth 2. The other a comparison from the greater thus The waters couered the highest hils no marueile then if they couered lower places Concerning their place in the third day of the creation the Prophet noteth it verse 8. to be that which the Lord had assigned vnto them viz the sea within the receptacle and limits whereof they are shut vp and confined as may appeare Gen. 1.10 and Iob. 38.10 This retyring of the waters from the face of the earth into this their place is described 1. By the efficient thereof viz. the thundring voyce and commandement of the Lord vers 7. 2. By their speedines in retyring vers 7. which is noted in that they are said to flie and to hasten away foorthwith vpon the sense and knowledge of the Lords commandement 3. By their effect of frustrating and ouercomming whatsoeuer might giue impediment to their retyring v. 8. where it is said that they ascended by the hils and descended by the valleis as if the Prophet should say That neither hils nor valleis nor any obstacle whatsoeuer could hinder their retyring into the place assigned vnto them 4. By their perpetuall residing in the place whereinto they are retyred vers 9. Hitherto of the first branch of the said Assumption concerning the creation of things and the induction vsed for the demonstration thereof There followes the second branch of the said Assumption concerning the conseruation of liuing creatures from the beginning of the 10. verse to the end of the 30. Here then to prooue that the Lord hath not only in his works of creation but in other actions of his prouidence sensiblie represented the glory of his name to the eye of the world the Prophet hath vndertaken to dispute this worthie position viz. That the Lord by his prouidence doth conserue and intertaine all liuing creatures in the state of nature allotted vnto them vers 28. For the cleering of this position the Prophet vseth three seuerall arguments The first containeth the meanes and instrumentall causes whereby liuing creatures are conserued and intertained Which meanes are euery of them so many excellent workes in particular comprehended vnder that generall action of conseruation The Prophets conclusion by vertue of this argument is this Arg. 1. The Lord hath for the vse of liuing creatures furnished vnto them the benefit of springs and riuers the seruice of raine water the commoditie of the night and day the oportunitie of the sea From the beginning of the 10. verse to the end of the 26. Therefore the Lord doth by his prouidence conserue and intertaine liuing creatures in the state and condition of nature allotted vnto them vers 28. The
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