A LOGICAL ANALYSIS OF TWENTY SELECT PSALMS, Performed by W. TEMPLE. A man in honour, and who understandeth not, is made like to the beasts that perish. Psal. 49.21. Life is in the way of righteousness, and the pathway thereof leads not unto death. Prou. 12.28. Imprinted at London by FELIX KYNGSTON, for Thomas Man, and are to be sold at his shop in Paternoster row, at the sign of the Talbot. 1605. TO THE MOST NOBLE PRINCE, HENRY PRINCE OF WALES. MOst noble Prince. It succeed with the Art of Logic, as it doth with a drug of rare virtues: which resting confined within the limits of the Apothecary's shop, winneth not any opinion or credit with men: but being taken out and skilfully applied, discloseth her value & merit. So this art resting imprisoned within the lists of the school and the cabinets of the learned, findeth no grace or regard: but being drawn forth as it were into the field of employment and service, it doth then manifest to the world the proportion of worth and respect, that is due unto her. For to be able, first to contrive and perfect the frame of a discourse: and then again to discover and lay forth in the pure naturals not only the several members, but the particular structure and conformation of the same: what estimation doth it not deserve? And this is it which Logic doth undertake and perform. Out of the former employment this worthy art furnisheth unto us variety and choice of arguments for cleared the cause in question: and directeth us to hold that, which is true and justifiable: to disclaim that, which is inconsequent: to marshal each thing in his proper rank and place. Out of the other use and service it yieldeth unto us a benefit of no less moment and advantage: we being guided by her address in the examination and trial of the work made: to the end we may not be deceived with any outward lustre and show, but be exactly informed how sound and warrantable it is, that is propounded. Hereupon answerably to the direction in this behalf, in the first place we consider what the proper subject is, that is deduced and handled: the inobseruation whereof being the original of an erroneous and misguided course in judging. For as we cannot judge with what commendation and credit, either the Canonier dischargeth his shot, being ignorant of the mark whereat he leveled: or the Navigator performeth his course, being not made acquainted to what cape or port he would arrive: so in case it be unknown unto us what is the peculiar different and position debated in any tractate or speech, we cannot discern with what soundness and wisdom the dispute is managed: we cannot challenge aught as impertinent: nor take exception to inconsequences. Having found and observed the question, we are in the second place to examine the quality of the proofs alleged, and how judiciously the illustration thereof is carried. Wherein if we shall proceed by the square of this art: whatsoever is base or fine in the metal of any discourse, this artificial touchstone of Logic will upon application and trial immediately detect. It will in particularity show whether the wit hath failed in the search of allegations: and whether error in lieu of truth, inconsequence in steed of an uncensurable conclusion, disorder in place of methodical proceeding hath been entertained. Neither must we apprehend that in this employment she is like the unskilful Painter, who cannot with his pencil represent other form than of a fish. This may I truly avouch, that as there is no object visible, which the well affected eye having the concurrence of a fit and rightly disposed mean seeth not: and no magnitude which the learned hand of the Mathematician measureth not: so there is no subject of what nature soever, falling within the reach of natural reason, which by Logic the express image thereof cannot be disputed. Out of this large extent it is, that the said art is of excellent and meritorious service in deliberations and resolutions of State, in courts of equity and justice, in the field and consultations military, yea in all questions of human and civil consideration. That matters divine and Theological are not excepted, but that in the handling and judging of them also Logic serveth for a singular light and help: I appeal to the Divines of this and all former ages. For a further proof whereof and by way of instance in this behalf: though I am not of that reverend and worthy profession, having been employed in services of a different quality: yet have I of late in this time of my idleness, under hope of pardon at the hands of our professed Theologians, attempted by the direction of the said Art an Analysis of certain choice Psalms. This Analysis I have presumed (most noble Prince) to dedicate unto your Highness, not only that it might serve as a pledge of my indisguised and perpetual devotion to your service: but for that also the subject analysed is a meditation performed by a great Prince, and for the nature thereof no argument of vulgar and human conceit, but surpassing and divine: and therefore a Prince in either respect the fittest person for a dedication of this kind. To tender the work of a great Potentate unto one of an inferior representation and rank, would be liable to the exception of disparagement. Neither doth it cease in regard of the unfolding & exposing thereof to view, to be the act of a Prince: no more than admirable excellencies leave to be such, when they are discabineted & presented to the eye. And whereas it is an inspired & sacred work, it is upon this ground also not unmeet to be exhibited unto Princes. For they holding their royalties and honours at the will and pleasure of the Lord of Lords, cannot otherwise assure their investiture and interest in them, than by a course of obedience unto his will. This obedience is not performable without information taken of what is pleasing. This information is taken from the voice only of the Lord in Scripture. This voice is the precept there delivered, or the justifiable and recommended practice of sanctified persons. Now this subject, whereof I make tender unto your Highness in a Logical Analysis (whereby it is stripped as it were of all outward habit, and laid forth in the first and natural lineaments) is able to supply unto the greatest Princes special direction both out of precept and precedent, how to please him who hath thus advanced and honoured them. Would your Highness be informed what person it is, who only is capable of a blessed and prosperous estate? The first Psalm will resolve you that the person of a Prince, as he is a Prince, is not the seat of this blessedness and felicity, but so far forth as he is a person whose delight is in the law of the Lord. And therefore the Prophet in the Psalm following, out of a desire that Kings and Princes should partake in the glory of this happiness, earnestly persuadeth them to the doing of homage and worship unto Christ jesus: which is a course of piety, wherein besides their presenting in private of all spiritual service unto him, they profess withal in public their allegiance and ready obedience to the royal authority and laws of his kingdom. Would your Highness be advertised what sort of people they are, whom you ought specially to respect and esteem? The Psalmist will tell you out of his own practice, Psal. 16. that they are the worthies and excellent of the earth. Would your Highness understand what love and regard you are to bear to the Sanctuary and place of the Lords worship? It may please you to take notice hereof out of the 84. Psalm: where King David imparteth with us his passionate longing to return unto the house of the Lords public service, recommending it by way of admiraiton as most worthy of all respect and affection on our part: and valuing his participation there with the godly in the said service above all the regalities and honours in this world. Would your Highness be presented with a picture of the miseries whereto both Prince and people are subject? This picture the 90. Psalm with the 39 affordeth unto us. There Princes may learn that our fairest and best days are vexation and grief: that Man, and whatsoever is of strength and excellency in man, is for weakness and brittleness like a moth: that our life for length is as a span, as nothing, as a day past, a watch in the night, a dream, a word, a thought. Would your Highness behold as it were in a glass the singular advantages and privileges of depending on the Lord? This glass will the 91. Psalm furnish unto you. To be short: if your highness desire to see a precedent how a Prince should demean himself, either in the case of any his capital transgressions against the Lord, or in the case of blasphemy committed by others: the carriage of this worthy King David will in either case serve for a most worthy precedent. In the 51. Psalm, whereas he had by misgovernment of his person mightily transgressed, being admonished hereof by Nathan one of the Lords faithful remembrancers, he performeth two remarkable duties: the one of humbling himself before the Lord out of a repentant heart: the other of earnest mediation, that the Lord would be pleased not to interpret his transgression to the prejudice of the Church and Commonwealth of Israel. In the 94. Psalm, finding himself disabled to proceed in justice against some, who being not contented to tyrannize the Lords people, did withal disgorge blasphemy against the Lord himself, he doth first solicit the Lord to a real execution of his wrath against them: and then by a quick and pertinent apology he cleareth the glorious and fearful name of the Lord from all imputation and dishonour. You see hereby (most worthy Prince) the ground and inducement of this my dedication: which if it may in these your tender years be of any use unto your Highness, either for instruction in the knowledge of that eternal Lord, who will honour Princes in case they honour him, or for admonition of duty in your carriage towards him: I shall attain to the scope of my design herein. The almighty King so bless your Highness in the course of your education, that it may be a mean to supply your noble heart with all princely virtues, and draw upon your person all honourable happiness. To your highness service most affectionately devoted, W. TEMPLE. TO THE READER. THE author of this Analysis, where he differeth either in the translation of any Psalm, or in the exposition thereof from others (besides the particular direction afforded him for his choice from the proper nature and course of analysing) hath for his warrant in this behalf some interpreters of the best note and quality. And whereas he hath in the carriage of the said Analysis sequestered in a manner all terms of art and school, some few only excepted which the pen and pulpit have allowed: howsoever happily he could have proceeded therein after a more Logical formality, and so in likelihood have better satisfied aswell others who have tasted the University, as himself: yet hath he judged it meet to hold this popular and plain course: lest in an argument divulged for the use of all, he should out of a care of yielding satisfaction to a few, give occasion unto many of just exception and challenge. A SURVEY ASWELL OF THE POSITIONS AND questions BOTH PRINCIPAL and occasional disputed by the Prophet in the Psalms analysed, as of other important matters handled by way of declaration. THat the godly man only is blessed: disputed Psal. 1. pag. 2. lin. 8. That the condition of the wicked is always unprosperous and wretched: handled Psal. 1. pag. 5. lin. 1. That both Prince and people ought to renounce their proceedings against Christ: and so to do worship and homage unto him: persuaded Psal. 2. pag. 8. lin. 2. That all proceedings against Christ will prove vain and successless: argued pag. 9 lin. 4. That such as oppose against Christ shall suddenly perish: argued pag. 13. lin. 27. That the Lord hath anointed Christ to be king over his Church: disputed pag. 11. lin. 14. The Lords decree touching the choice and ordaining of Christ to be King over his Church, set forth pag. 12. and 13. where the publisher and parts of the decree are declared. That the Lords dear children are they, unto whom the Prophet is to do good: declared pag. 16. lin. 32. That the Lords dear children are they, in whom the Prophet's whole delight and love is: showed pag. 18. The Prophet's detestation of idolatry: declared pag. 18. lin. 12. That the Lord only is unto him perfect happiness: showed pag. 20. lin. 1. That he shall never fall from the favour of God: proved p. 21. l. 19 Sanctification and the parts thereof: declared pag. 20. lin. 34. The assurance of our resurrection, and the excellency of eternal life: declared pag. 21. lin. 36. and pag. 22. lin. 13. The Prophet's profession of dependence on the Lord: disputed pag. 24. lin. 29. and pag. 25.26.27.28. and pag. 120. and 121. and pag. 31. lin. 23. The Prophet's grateful acknowledgement of the Lords gracious proceedings, handled pag. 34. lin. 18. and pag. 35. lin. 30. and pag. 194. and pag. 19.163.171.184. The Prophet's exhortation unto others to concur with him in the duty of magnifying the Lord: handled pag. 35. lin. 23. and pag. 180. lin. 25. and pag. 184. pag. 185.186. That we ought to meditate on the goodness of the Lord, to the end we may thereupon be moved to trust in him: argued pag. 37. lin. 11. A persuasion to fear the Lord. pag. 38. lin. 3. Wherein the fear of the Lord consisteth, showed pag. 39 lin. 21. A persuasion to practise certain particulars of obedience required by the Lord in his law. pag. 40. That the Lord doth minister a supply of his gracious favours to the practisers of the said obedience. pag. 40. lin. 10. In what sort the Lord doth execute his wrath upon the wicked. pag. 41. lin. 1. That the godly are without grieving at the prosperity of the wicked to rest upon the Lord, and to walk obediently before him: disputed pag. 44. lin. 30. That the Lord proceedeth with the wicked to their ruin, and with the godly to their good: disputed pag. 46. lin. 5. and pag. 117. lin. 27. and pag. 118. That by the practice of dependence on the Lord and holiness of life, it shall succeed well with us in all our affairs: handled p. 47. lin. 34. The objections made against the Lords favourable proceeding with the godly, refelled and answered pag. 49. lin. 25. That the plotting of the wicked against the just is without success: showed pag. 50. That the little pittance furnished by the Lord unto the godly man, is of great use & comfort unto him: showed p. 51. lin. 26 That the Lord supplieth unto the godly continual relief and maintenance: disputed pag. 53. lin. 5. That relief shall not fail unto the godly in the time of famine: debated pag. 53. lin. 31. That the wicked in the time of famine shall perish for want of relief. pag. 54. lin. 9 That the godly are enabled to be helpful unto others in the time of famine: argued pag. 54. lin. 21. That the Lord doth settle and fortify the estate of the godly: showed pag. 55. lin. 22. That the fall of the godly is a recoverable fall. pag. 56. That by resting upon the Lord, and walking obediently before him, the godly shall enjoy a long, safe and comfortable life: debated pag. 57 lin. 17. That by this course of depending on the Lord and walking obediently before him, the godly man shall obtain this favour, as to be an eye witness of the Lords justice executed upon the wicked: showed pag. 59 lin. 20. That the godly man endeth his days in peace and happiness: handled pag. 60. lin. 12. That the godly are they, whom the Lord ever helpeth in the time of affliction: argued pag. 60. lin. 22. A relation of the combat the Prophet had betwixt the spirit and the flesh, together with the issue thereof. pag. 62. and 63. and pag. 197. lin. 16. That our life is by the Lord's ordinance exceeding short and subject to vanity: handled pag. 64. lin. 5. and pag. 69. lin. 15. and 26. also pag. 70. lin. 5. and pag. 136. lin. 15. and pag. 137. lin. 1. and lin. ult. That no man is of sufficient strength to endure the Lords afflicting hand: showed pag. 68 lin. ult. That the godly should not fear the wicked, though abounding in riches and glorying in the strength of them: disputed pag. 73.75.76.77.78.79.80. That the wicked, notwithstanding their wealth, die in their own persons: in the memory and honour of their names: in the persons also of their posterity: handled pag. 76. lin. 7. That hell shall eternally torment the wicked: but the righteous shall eternally reign in heaven over them: showed pag. 79. lin. 17. and 30. That the wicked shall at their death rest naked and stripped of their wealth and glory, and so be in a most miserable case: proved pag. 80. lin. 24. Whether the true worship of the Lord consist in the ceremonial action of sacrificing, or in the spiritual conformity of the heart to the Lords will: propounded pag. 83. and defined pag. 90. lin. 13. and pag. 93. lin. 30. A description of the Majesty accompanying the Lords coming into his most royal court, to determine the controversy he had with the Israelites touching his worship. pag. 84. lin. 8. A refutation made by the Lord of the colourable pretences and allegations wherewith the Israelites would justify their formal and outward sacrificing. pag. 87. That the outward profession of piety and obedience disaccompanied with the sincere affection of the heart, is odious unto the Lord: argued pag. 91. lin. 32. and pag. 89. lin. 30. The cause and the event of that impious conceit of the wicked, who imagine the Lord to be an allower of their wickedness. pag. 92. lin. 17. The Prophet's humble confession of his sin: handled pag. 98. lin. 14. That by the Lord's remission of our sins we shall subsist before him in a condition and estate of righteousness: declared p. 99 lin. 31. and pag. 100 The Prophet's profession of glorifying the Lord, and magnifying his fidelity in keeping promise with his children: handled pag. 105. and 106. also pag. 180. lin. 25. and pag. 184. The discourse of the flesh upon this question, whether God be good to Israel: the several effects of the said discourse: the inducement and ground of holding the negative of the said question. pag. 111.112.114.115. That the wicked enjoy prosperity. What are the parts and effects of their prosperity: declared pag. 112. lin. 5. and pag. 113. A lively description of the wicked. pag. 113. lin. 13. and pag. 114. A LOGICAL ANALYSIS OF TWENTY SELECT PSALMS. THE PSALMS ANALYSED are these, namely: Psalm. 1. Psalm. 2. Psalm. 16. Psalm. 27. Psalm. 34. Psalm. 37. Psalm. 39 Psalm. 49. Psalm. 50. Psalm. 51. Psalm. 73. Psalm. 84. Psalm. 90. Psalm. 91. Psalm. 94. Psalm. 103. Psalm. 104. Psalm. 107. Psalm. 116. Psalm. 139. PSALM. 1. BLessed is the man that doth not walk in the counsel of the wicked: nor stand in the way of sinners: nor sit in the seat of the mockers: 2 But his delight is in the Law of the Lord: and in his Law doth he meditate day and night. 3 For he is like a tree planted by the rivers of waters: which bringeth forth her fruit in due season: whose leaf fadeth not: so 〈◊〉 soever he shall do, shall prosper. 4 〈◊〉 wicked are not so: but as the chaff which the wind 〈…〉 5 Therefore the wicked shall not stand in the judgement: nor sinners in the assembly of the righteous. 6 For the Lord knoweth the way of the righteous: and the way of the wicked shall perish. ANALYS. PSALM. 1. The question disputed by the Prophet in this Psalm is this: That the godly man only is blessed, vers. 1, 2. THe scope of the Psalmist in clearing this question is to rectify our conceit and judgement touching the person who is capable of blessedness: and so consequently to persuade unto holiness of life. For if, contrary to the opinion of the wise in the world (of whom some have seated felicity in persons civilly virtuous, some in the honourable and rich, some in the outward grace and pleasures of the body) the sanctified person only be blessed: we ought, in case we desire to be happy, to reform our judgement herein, and betake ourselves to a course of piety. For so we are to apprehend of the Prophet's intention in this Psalm, as if in direct terms he reasoned with us thus: If the godly man only be blessed, then in case we desire to be blessed, we ought to betake ourselves to a course of piety. But the godly man only is blessed. Therefore in case we desire to be blessed, we ought to betake ourselves to a course of piety. The Proposition or first sentence is a particular consequent of a principle in common reason: namely, That in case we would be possessed of a thing, we must be made capable thereof, and use the means tending thereto. The Assumption or second sentence is the question and subject of this whole first Psalm. The Conclusion or last sentence is the body and substance of all the Psalms following: each of them being as it were a Sermon to preach and persuade courses of piety. Now before the Psalmist disputes the said question by force of argument, he describeth unto us this godly man by his carriage: the parts whereof are two: 1. His forbearance of sinful actions, vers. 1. 2. His employment in actions of piety, vers. 2. The profane and sinful actions, which the godly man forbeareth, are of three degrees: into which they are distinguished by their efficients and authors, thus: 1. To deliberate and resolve in heart upon the committing of sin at the persuasion of others, as the wicked doth. This action, with the efficient thereof, is expressed by this phrase of walking in, or according to the counsel of the wicked. 2. After resolution taken of sinning, to hold a constant course therein in the train of our life, as the sinner doth. This action, with the author thereof, is noted by our standing in the way of the sinner. 3. Out of an habit of sinning in heart and in the course of life, to make open profession of impiety, and as it were to read a Lecture thereof, as the Mocker doth. This action, with the committer thereof, is signified by sitting in the seat of the Mocker. The actions of piety, wherein the godly man employeth himself, are, by naming a part for the whole, implied to be all the actions and duties of obedience required at our hands. Only two of them are here specified: namely, 1. Taking delight in the Law of God, vers. 2. in the beginning. 2. Meditating in the same Law day and night, vers. 2. in the end. Having thus described the person, who is the subject and seat of blessedness, he proceedeth to clear the question in hand by light of argument, thus: With whom it succeed prosperously in this and the future life, he is blessed. With the godly man only it succeed prosperously in this and the future life. Therefore the godly man only is blessed. The Proposition is omitted, as a known and clear description of a blessed man. The Assumption is vers. 3. in the end. That the words in the end of the said third verse carry the sense comprised in the Assumption, may appear by conference of them with the 4. and 5. verse. In which verses the wicked (whose state by way of illustrating the state of the godly is declared by the Prophet) are made as chaff and uncapable of an happy and prosperous condition in this and the future life. So as if the Prophet would notify unto us the nature of the condition allotted to the godly, by setting down the difference and unlikeness which the state of the wicked hath therewith: then if he show that the state of the wicked is unprosperous and wretched in either life: we are proportionably to conceive that he would thereby make it known, that it succeed prosperously with the godly in either life. The Conclusion is vers. 1. and 2. Of the said Assumption the Prophet yieldeth us an illustration, first from comparisons: and then from the efficient cause of the said prosperous success. Of the comparisons the one is a Similitude or a comparison of things like; the other a Dissimilitude or a comparison of things unlike betwixt themselves. The Similitude used by the Prophet is this: As a tree, which being planted by the rivers of waters, yieldeth her fruit in due season and withereth not in her leaf, always in her kind prospereth, vers. 3. So the godly man, whose piety is fruitful and never withering, doth always prosper, vers. 3. The Dissimilitude is this: The condition of the wicked man is always unprosperous and wretched, vers. 4. in the beginning. But the state of the godly man is ever prosperous and flourishing, vers. 3. The former part of this Dissimilitude is cleared unto us, thus: Who are liable to utter rejection by the power of God's wrath, their condition is always unprosperous and wretched. But the wicked are such as are liable to utter rejection by the power of God's wrath. Therefore the wicked are those whose condition is always unprosperous and wretched. The Proposition is omitted. The Assumption is folded and closed up in a short comparison, vers. 4. in the end: where it is said, that the wicked are as chaff which the wind driveth away. This short comparison being unfolded and distinguished into his parts, will represent unto us both the said Assumption and a declaration thereof by a Similitude, thus: As chaff, a thing contemptible and of no use, is readily dispersed with every blast of wind: So the wicked being of no regard with the Lord and of no good use in life, rest exposed to utter rejection by the breath of the Lords wrath. The Conclusion, as it is vers. 4. in the beginning: so is it repeated and expounded more at large, vers. 5. Where in express terms it is avouched, that (because the wicked are as chaff, that is, subject to utter rejection from the face of the Lord) therefore they shall not stand in that judgement, nor in the assembly of the just: that is to say, they shall not be partakers of the prosperous state allotted to the godly in this and the future life: but it shall succeed with them unprosperously and miserably in either. By judgement therefore I understand the prosperous condition of the godly in this life, ensuing upon the reformed and upright carriage of all proceedings on the Lord's part: and by the assembly of the just, their happy state in the future world. Hitherto of the comparisons used for the discussing of this point, That with the godly it succeed prosperously in either life. The truth hereof is further manifested and enforced by noting unto us the efficient cause of this prosperous success, thus: Whose way the Lord approveth and liketh, with him it ever succeed prosperously. But the godly man is he whose way the Lord approveth and liketh, vers. 6. in the beginning. Therefore the godly man is he, with whom it ever succeed prosperously. vers. 3. The Assumption (namely, that the Lord approveth and liketh the way of the godly) is amplified by setting down a contrary action of the Lords, thus: The Lord doth dislike and hate the way of the wicked, vers. 6. in the end. Whereas the Prophet saith, that the way of the wicked shall perish: we must understand as meant thereby the efficient cause of this perishing, namely, the hatred conceived by the Lord against the wicked. Therefore the Lord doth approve and like the way of the godly man: that is, his person and holy carriage of life, vers. 6. in the beginning. PSALM. 2. WHy do the nations rage, and the people plot vain things? 2 Why do the Kings of the earth band themselves, and the Princes consult together against the Lord, and against his Christ? 3 Saying: Let us break their bands, and cast their cords from us. 4 He that sitteth in the heavens shall laugh: the Lord shall have them in derision. 5 Then shall he speak unto them in his wrath, and confound them in the heat of his displeasure. 6 He shall say: Even I have anointed, and set my King upon Zion mine holy mountain. 7 I will declare the decree thereof. The Lord said unto me, Thou art my Son: this day have I begotten thee. 8 Ask of me, and I shall give thee the nations for thine inheritance, and the ends of the earth for thy possession. 9 Thou shalt crush them with a sceptre of iron, and break them in pieces like a potter's vessel. 10 Be wise therefore now ye Kings: be learned ye judges of the earth. 11 Serve the Lord in fear, and rejoice with trembling. 12 Kiss the Son, lest he be angry, and ye perish in the way, when his wrath shall burn never so little. Blessed are all that trust in him. ANALYS. PSALM. 2. THis Psalm contains an exhortation to all estates and degrees of men both Prince and people, to forbear plotting and attempting against the kingdom of Christ, and consequently to do worship and homage unto him. For what David speaks here of himself, we must take it spoken of him as he is a type and figure of Christ. And it is true that the ten tribes of Israel with their Princes and Governors, that the Philistims also, the Ammonites and others warred against David with intention to deprive him of the imperial crown and sceptre, which he had received from the Lord: so is it true likewise that the Princes and people of the jews, the high Priests, Scribes and pharisees together with Herod, Pilate, and their associates, conspired the ruin of Christ and his kingdom. Which conspiracy of theirs was under a type shadowed forth and signified by the combination entered against David and his temporal sovereignty. The Question then deduced in this Psalm is this: That both Prince and people should renounce their former proceedings against Christ, and so, as becometh loyal subjects, do worship and homage unto him, vers. 10.11.12. AS I take this to be the question handled here by the Prophet: so I apprehend the sense of those three verses, wherein the said question is contained, to be such as I have set down. First, in the tenth verse the Prophet doth under general terms of being wise and learned, advise both Prince and people to be informed of the Lords pleasure in this particular of forbearing all designs and practices against Christ. Then verse 11. he exhorts them to do worship unto him, setting down the manner and form how this worship is to be performed, namely, with all reverence and with a full joy of heart, accompanied with a special humbling and trembling at the consideration of Christ's Majesty and their former rebellions. Thirdly, in the 12. verse he moves them to the doing of homage unto Christ: where by kissing the Son, (namely, the eternal Son of God mentioned in the seventh verse) is noted the public acknowledgement and profession which both Prince and people are to make of their subjection unto Christ. Amongst the ancients a kiss tendered by an inferior to a superior, was a sign and testimony that the inferior publicly acknowledged and professed the other to be his Lord. So as it is required at the hands of all Potentates and their subjects, that they should not only present in private a spiritual worship unto Christ, but also publicly profess their allegiance unto him, and obedience to the royal authority and laws of his kingdom. Now to persuade both Prince and people to this duty and conformity, the Prophet useth three several arguments: the first whereof is this: Arg. 1. If your proceedings against Christ will prove vain and successless, forbear them, doing worship and homage unto Christ. But your proceedings against Christ will prove vain and successless, vers. 1. & 2. Both these verses carry this sense, that their mutining, their plots and endeavours against Christ will not take effect. Therefore forbear your proceedings against Christ, doing worship & homage unto him. ver. 10.11.12 Touching the Assumption: the Prophet, before he acquaint us with the demonstration thereof, describeth the nature of the said proceedings mentioned in the Assumption, by noting unto us, 1. The authors and contrivers of them, vers. 1. & 2. which were in the time of David, the Princes, and people of the ten tribes: the Philistims, Ammonites and Moabites: but in the time of Christ, the Princes and people of the jews, with Herod and Pilate. 2. The several degrees of them, which are: 1. Their tumultuous mutining and raging, vers. 1. in the beginning. 2. Their plotting and contriving of the courses they are to hold for the accomplishment of their designs, vers. 1. in the end. 3. Their presenting of themselves in open field and in actions of public hostility, vers. 2. in the beginning. 4. Their consulting upon all occurrences and devising of stratagems, that may any way advance the execution of their projects, vers. 2. in the midst. 3. The persons against whom the said proceedings are: they being intended not only against Christ, but in the person of Christ against God the Father, the author and erector of Christ's kingdom, vers. 2. 4. The main scope and end of them: which is the subversion of Christ's kingdom, vers. 3. Where under these terms of breaking their bands and cords, we are to understand the endeavours and attempts of the said Princes and people to supplant the government and laws, whereby the kingdom of Christ is ordered and managed. Now this end, which these mutinous leaguers propound unto themselves, is amplified by imparting with us the action of their mutual encouraging themselves to a resolute and speedy compassing thereof. For the Prophet produceth them, speaking by way of instigation and encouragement thus: Let us break their bands, etc. Now the demonstration of the said Assumption is this: If the Lord hold no account of your designs and attempts, but will proceed to the confounding of them: then can you not prevail by them against his Christ. But the Lord holdeth no account of your designs and attempts, but will proceed to the confounding of them, vers. 4. and 5. In the fourth verse it is said, that the Lord will laugh and mock at them, that is, make no reckoning of them, in regard of any possibility in them to prevail. In the fifth verse is set down the Lords purpose to frustrate and disappoint them: which purpose is implied under the terms of speaking unto them in his wrath: and more clearly signified in the words following, of confounding them in the heat of his displeasure. Therefore can you not prevail against his Christ, ver. 1. & 2. Here lest any of these rebellious leaguers might apprehend in the Lord either a defect of power to disappoint their enterprises against his Christ, or a purpose to temporize with them in this cause: the Prophet amplifieth the Assumption of the said Demonstration by noting unto them: 1. The Lord's power, whereby he is able to defeat them, vers. 4. in the beginning. Where under that description of the Lord by the place where he sitteth, is implied the Lords Majesty and power. 2. The circumstance of time when he will do it, vers. 5. in the beginning. Where by the particle (then) is noted that point of time, which the Lord hath appointed and determined for the execution of his wrath upon them. Hitherto the frustration of the plots and conspiracies against Christ hath been handled and proved. Now the Prophet proceeds to a further enforcement of his general exhortation to all Princes and people, by an argument concluded thus: Arg. 2. Whom the Lord hath anointed King over his Church, against him you must not combine, but do worship and homage unto him. But it is his Son Christ prefigured by David, whom the Lord hath anointed King over his Church, vers. 6. What is said in this verse, may be understood both of David and Christ. By Zion, which is the siege of the temporal kingdom, we must understand the whole tract of judea in regard of David: and the whole Church of God, in regard of Christ. Therefore against Christ you must not combine, but do worship and homage unto him, vers. 10.11.12. Touching the Assumption: because the Princes and people of the world may take exception thereto, as being not persuaded of the truth thereof: the Prophet undertaketh to prove and clear the same by a double uncontrollable testimony: the one from the Lords own mouth, vers. 6: the other from an authentical evidence under the great seal of heaven, namely, the Lords decree made in that behalf, ver. 7. He concludeth and reasoneth thus: If the Lord himself affirm that he anointed Christ for King over his people, and if he hath made a solemn decree in that behalf: then is it true that the Lord hath anointed Christ king over his people. But the Lord himself affirmeth that he hath anointed Christ for King over his people, vers. 6. and he hath made a solemn decree in that behalf, ver. 7. Where it is said, I will declare unto you the decree: that is, I, who am the eternal Son of God, will for your satisfaction herein make known unto you the decree made by the Lord touching the choice & ordaining of me his Son Christ to be King over his Church. Therefore it is true that the Lord hath anointed Christ for king over his people. vers. 6. The decree mentioned in the Assumption the Prophet setteth forth unto us, 1. By the instrument, who publisheth the same. 2. By the parts thereof. The instrument used in the publication of the said decree, is Christ jesus. For unto him, who is to publish the same, the Lord saith, Thou art my Son, etc. Now the Lord cannot properly speak this to any but to Christ: as it is expounded by the Apostle, Heb. 1.5. The parts of the said Decree are three: The first is, the designing of the person of the King, and the notifying of the choice and consecration made of him, vers. 7. The person of the King is designed and noted in these words: Thou art my Son: and so consequently King of heaven and earth. The notifying of the choice and consecration made of this person, is in these words: This day have I begotten thee. As by the generation here mentioned, we must conceive and understand the manifesting to the world that Christ was consecrated the Saviour and King of his people from all eternity: so these words (this day) are to be understood of the time when the said manifestation was really performed: the first degree of that time being at the Nativity of Christ: the second, at his baptizing. The second part of the said decree concerns the kingdom given unto Christ, vers. 8. Where this kingdom is described unto us: 1. By the means whereby it is obtained, namely, the intercession of Christ, in these words: Ask of me. 2. By the kind and nature of it: it being not an estate determinable at a certain time, but an inheritance to be possessed for ever. 3. By the largeness thereof: it being not closed up within the limits and precincts of judea, but extendable to all the Nations of the earth. The third part of the said decree, is touching the administration of this kingdom of Christ, vers. 9 Where under one part of Christ's administration, the whole is implied and meant. For as Christ doth crush the wicked with an iron rod, that is, with the execution of his justice upon them, and that with as great facility as one may break an earthen vessel: so doth he govern and guide his children with the sceptre of his word in the way of happiness, rendering unto them in the end, the reward of eternal glory. It being now apparent that the Lord hath anointed Christ King over his people: the Prophet returns to the pressing of his general exhortation by a third argument, thus: Arg. 3. By opposing against Christ you shall suddenly perish, vers. 12. Where by perishing in the way, is meant the suddenness of this event, they being to miscarry even in the midst of their course, before they can arrive to the compassing of their designs. Therefore see that you do worship and homage unto him, vers. 10.11.12. The first part of this reason is amplified: 1. By the efficient cause of their ruin, namely, the justice of God whereby he punisheth the wicked, signified under the name of God's wrath, which being kindled consumes the ungodly. 2. By an argument taken from the contraries, thus: Who subject themselves unto Christ shall be blessed, vers. 12. in the end. Where by one part and duty, namely, confidence and dependence on the Lord, our whole subjection and obedience unto him is signified. Therefore who oppose themselves against Christ shall perish. vers. 12. PSALM. 16. ¶ Mictam of David. Preserve me, O mighty God: for in thee do I trust. 2 O my soul: thou hast said unto the Lord, Thou art my Lord: my well doing extendeth not unto thee: 3 But to the Saints that are on the earth, and to the excellent, all my delight is in them. 4 The sorrows of them who endow another God, are multiplied: their offerings of blood will I not offer: neither make mention of their names with my lips. 5 The Lord is the portion of my inheritance and of my cup: thou maintainest my lot. 6 The lines are fallen unto me in pleasant places: yea I have a fair heritage. 7 I will praise the Lord, who giveth me counsel: my reins also teach me in the nights. 8 I do set the Lord always before me. Sith he is at my right hand, therefore I shall not slide. 9 Wherefore my heart is glad, and my tongue rejoiceth: my flesh also doth rest securely. 10 For thou wilt not leave my soul in the grave: nor suffer thy well-beloved to see corruption. 11 Thou wilt make me know the path of life: in thy presence is the fullness of joy: and at thy right hand there are pleasures for evermore. ANALYS. PSALM. 16. THe title of this Psalm, namely, Mictam of David, is by the Prophet premised thereto, partly to advertise us who is the author and inditer thereof, and partly to recommend unto us the excellency of the Psalm, it being such as contains a doctrine more to be valued than a jewel of the purest gold. There are of this Psalm two parts: 1. The one an effectual request unto God: in the four first verses. 2. The other a thankesguing: in the rest of the verses following. The request is this: That the Prophet might be preserved in the whole train of his life. To induce the Lord to yield hereto, the Prophet useth three arguments. The first is concluded thus: Arg. 1. Who trust and rest upon thee, let them be preserved by thee. I am one who doth trust and rest upon thee, vers. 1. in the end. Therefore let me be preserved by thee, O Lord, ver. 1. in the beginning. The Proposition though it be omitted, yet must we conceive of it as the ground and foundation of this motion made by the Prophet. For it doth remember unto the Lord his gracious promise and the condition thereof: which is a precedent acting of this duty of resting upon the Lord, required by him. The Assumption doth tender unto the Lord a real accomplishment on the Prophet's part of the said condition: he having acted that which the Lord requireth, which is a confident reposing on him. The Conclusion out of a regard to the condition thus accomplished, doth challenge at the Lords hands an actual and ready performance of the said promise. The second argument, whereby David doth solicit God's preservation of him, is this: Arg. 2. If thou be my sovereign Lord, and I thy servant, let me be preserved by thee. But thou art my sovereign Lord, and I thy servant, vers. 2. Albeit the Prophet doth not in distinct terms set down that he is the Lords servant: yet, forasmuch as his acknowledging God to be his Lord, doth necessarily imply that he is the Lords servant, we are to conceive it as set down. Therefore let me, O Lord, be preserved by thee, vers. 1. The Assumption hath an illustration from the testimony of his soul and conscience, vers. 2. in the beginning: where the speech addressed to his soul carrieth this sense: Thou, O my soul, dost avouch and profess that the Eternal is my Lord and Master. And therefore I do acknowledge him for my sovereign Lord, and myself for his servant. The third argument, wherewith he would persuade the Lord to preserve him, is drawn from the consideration of the end of his preservation, and is this: Arg. 3. If upon thy preservation of me, I shall be ready to do good unto thy dear children: let me, O Lord, be preserved by thee. But upon thy preservation of me I shall be ready to do good unto thy dear children, vers. 3. Where the Prophet maketh profession of extending his well doing to the Saints and the excellent of the earth: that is, to God's children. Therefore let me, O Lord, be preserved by thee, vers. 1. The Assumption is amplified: 1. By a description of God's dear children. 2. By noting the persons, who have no part in the Prophets well doing. 3. By setting down the motive inducing him to the doing of good unto the Lords children. The description of God's dear children is by two titles given unto them: whereof. 1. The one styleth them with the name of Saints: they being such whom the Lord by his spirit hath sanctified and set apart to the duties of holiness, vers. 3. 2. The other honoureth them with the name of the excellent and worthies of the earth: which is an effect of the former, vers. 3. The persons who have no part in the fruits of the Prophets well doing, are of two sorts: 1. The Lord himself: who is all-sufficient, and can no ways be advantaged by any man's well doing, vers. 2. in the end. 2. The profane and wicked of the world. The exclusion of these from communicating in the good he is ready to do, is implied in the profession he maketh to extend his well doing to the Saints: and therefore not to the profane and wicked: of whom he doth vers. 4. protest his hatred and detestation. So as by noting the persons unto us, who have no part in his well doing, we may understand him as if he reasoned thus: The persons that are to have part in the fruits of my well doing, are either thou O Lord, or the wicked, or thy dear children. Not thou O Lord, who canst not be advantaged thereby: nor the wicked, whom I hate and detest. Therefore they are thy dear children, whom I love, that are to have part in the fruits of my well doing. The motive inducing the Prophet to the doing of good unto the Lords dear children, is this: In whom my whole delight and love is, unto them I am ready to do good. The Lords dear children are they in whom my whole delight and love is, vers. 3. in the end. Therefore the Lords dear children are they unto whom I am ready to do good, vers. 3. in the beginning. Touching the Assumption: the delight and love therein mentioned, he doth notify unto us by drawing into consideration the contrary affection he beareth unto such as are the opposites of God's children, namely, the Idolaters and wicked of the world. He concludeth thus: I detest and hate the Idolaters and wicked of the world, vers. 4. Therefore I do with special love and delight embrace Gods dear children, vers. 3. in the end. The former part of this conclusion touching Idolaters, and the Prophet's detestation of them, is set out unto us: 1. By a description of Idolaters, vers. 4. in the begin. 2. By two actions of the Prophets, whereby he discovereth and professeth his hatred of them, vers. 4. in the other part of the verse. The description of Idolaters, 1. Is from a comparison: wherein they are resembled to men who marry wives and confer dowries upon them. For so Idolaters do in the inward worship and devotion of their hearts, as it were marry themselves to Idols, and endow them with their goods: as may appear in that at their great charge they erect Churches, Altars, and Images unto them, and withal do honour them with holy days, solemn feasts, and oblations of worth. 2. It is from the effect and issue which followeth upon this course held by Idolaters. For thereby they multiply anguish and troubles unto themselves: that is, they draw upon themselves by the justice of God, both inward and outward calamities and vexations: as appeareth by Deut. 31. vers. 16.17. The actions of the Prophet whereby he discloseth and professeth his detestation of the said Idolaters, are these: 1. His renouncing all communication with them in their sacrifices. 2. His protesting against all future mention of their names in his mouth. Hitherto of the Prophet's request for preservation. His thanksgiving followeth from the beginning of the fifth verse to the end of the Psalm: so as the subject handled in these verses, is this: I will magnify the Lord with my heart and tongue, vers. 7. and 9 In the 7. verse he professeth that he will praise the Lord: and this he repeateth vers. 9 though in other terms: for he saith; Wherefore my heart is glad, and my tongue rejoiceth: and my flesh doth rest securely: that is, My whole person hath cause of special rejoicing and comfort in regard of the Lords blessings bestowed on me. What is said in either of these verses hath reference to the benefits as well recorded after them, as mentioned before them. And the 9 verse may aptly serve to interpret more at large the profession of magnifying the Lord in the 7. verse. Now let us see upon what inducement the Prophet's profession of magnifying the Lord is grounded. The inducement is this: The Eternal hath bestowed sundry benefits upon me, vers. 5.6.7.8.10.11. In these verses the Prophet doth particulate the several benefits he hath received from the Lord. Therefore will I magnify him with my heart and tongue, vers. 7. and 9 The former part of this reason is not set down in these express and formal terms, but necessarily collected from the enumeration of the benefits conferred upon the Prophet. The benefits are propounded, 1. First in general. 2. Then in particular. The benefits in general are mentioned vers. 5. and 6: where under rhetorical and borrowed forms of speech, he shows that the Lord only, and none other, is unto him absolute and perfect happiness: whether we respect 1. The giving of the said happiness: which he doth significantly imply, by glorying that the Lord is the portion of his inheritance and of his cup: that is, the author and supplier unto him of all comfort and blessedness both for this and the future life, vers. 5. in the beginning. 2. The preserving thereof being given unto him. For verse. 5. in the end, he honoureth God for the maintenance and support of his lot: that is, the state of happiness allotted unto him. 3. The pleasure accompanying the same, vers. 6. Where he likewise glorieth, that the lines are fallen unto him in pleasant places: and that he hath a fair and goodly heritage. By lines and the heritage he speaketh of, he meaneth the estate of happiness, which by the free mercy of God is befallen unto him: and that it is in pleasant places and most fair. Whereby he noteth the pleasure accompanying the said estate. The name of lot and lines seemeth to be taken by the Prophet from the ancient manner of surveying and dividing lands and inheritances: as we find observed and practised by josua in the division of Canaan amongst the Israelites. The benefits propounded in particular, are comprised by him in the verses following: in which he magnifieth the Lord, 1. For the sanctification of his heart. 2. For two future benefits, namely, his resurrection, and life eternal. His Sanctification he declareth by noting unto us the parts thereof: which are these: 1. The illumination of his understanding, vers. 7. in the beginning. Where he shows that the Lord adviseth and counseleth him: that is, enlighteneth and informeth his understanding by his holy Spirit. 2. Direction of his thoughts and affections, vers. 7. in the end. Where he shows that his reins instruct him: that is, his will and affections are ordered and guided by the Lord in the choice of the way he ought to hold. This part of sanctification is set forth unto us, by noting the time when it is performed, namely, in the nights: that is, always both night and day. For by one part of time he meaneth and signifieth the whole time of his life. 3. Perseverance in faith and dependence on God, vers. 8. Where he saith, that he ever sets the Lord before his eyes: that is, he doth ever by faith rest upon the Lord. And hereupon he deduceth in the same verse this most comfortable conclusion: I do by faith ever rest upon the Lord for his help, vers. 8. in the midst. Where by saying thus; Sith the Lord is at my right hand, he doth advertise us that with the eye of his faith he ever beholdeth the Lord ready to help him: which is in effect as if he should say: I do ever by faith look unto God, and rest on him for help. Therefore shall I ever stand in the favour of the Lord, and never so be shaken as to fall from it, vers. 8. in the end. Having honoured God for his Sanctification, he proceedeth to a further glorifying of him for the said future benefits: 1. Of his resurrection. 2. Of the eternal life. Of his Resurrection he speaketh vers. 10. thus: Thou wilt not leave my soul in the grave▪ (meaning by soul the subject or place wherein his soul resideth, which is his body) nor suffer thy well-beloved to see corruption. This is first and principally to be understood of Christ, as it is at large expounded in the 2. of the Acts, vers. 25. etc. for Christ's body, though for some time it remained in the grave, yet never was corrupted in any part thereof, but rose a most sound and perfect body. Whereas the body of David never yet rose from the grave, but was in the same reduced to putrefaction and dust. But secondarily this is to be understood of David, and likewise of all others the members of Christ: who in regard of the strict union betwixt the head and the members, must of necessity participate in the resurrection of the head Christ jesus. The blessing of eternal life is mentioned vers. 11: where the Prophet honoureth the Lord for the same in these words: Thou wilt make me know the path of life: that is, After thou hast raised my body from the grave, I shall then really and in mine own experience enter both body and soul together into the path and enjoyance of life eternal. Touching this blessing of eternal life, the Prophet doth set forth and recommend unto us the worthiness and excellency thereof, in that it is accompanied 1. With fullness of joys. 2. With an eternal continuance of the said joys. Of both these the efficient cause is specified, namely, the face and presence of God. PSALM. 27. THe Lord is my light and my deliverance: whom shall I fear? The Lord is the strength of my life: of whom should I be afraid? 2 When the wicked, even mine enemies and my foes came upon me to eat up my flesh, they stumbled and fell. 3 Though an host pitched against me, mine heart should not be afraid: though war should be raised against me, I would trust in this. 4 One thing have I desired of the Lord: the same I do require, even that I may dwell in the house of the Lord all the days of my life, to behold the beauty 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 pavilion he hideth me: he setteth me upon a rock. 6 And now is my head lifted up above my enemies who are round about me. I will offer in his Tabernacle sacrifices of joy: I will sing and praise the Lord. 7 Hearken unto my voice (O Lord) when I cry: have mercy also upon me and hear me. 8 Mine heart saith unto me as from thee: Seek ye my face. O Lord, I seek thy face. 9 Hide not thy face from me, nor cast thy servant away in displeasure: thou hast been my succour, leave me not, neither forsake me, O God of my deliverance. 10 For my father and mother forsake me: but let the Lord gather me up. 11 Teach me thy way, O Lord, and lead me through the right path, because of such as observe me. 12 Deliver me not unto the lust of mine adversaries: for there are false witnesses risen up against me, and such as breath violence. 13 I should have fainted, except I had believed that I should see the goodness of the Lord in the land of the living. 14 Wait on the Lord: be strong, and he shall comfort thine heart: yea wait on the Lord. ANALYS. PSALM. 27. The Subject of this Psalm is an humble suit presented by the Prophet unto the Lord, namely: That the Lord would be pleased to deliver him from his enemies, vers. 7.9.11.12. The Prophet's suit is first set down, ver. 7: and then repeated, vers. 9.11. and 12. Whereas he saith, Hear me and have mercy on me, vers. 7. Again, Hide not thy face from me, and forsake not thy servant, vers. 9 Again, Teach me thy way, and guide me through the right path, vers. 11. Again, Deliver me not to my enemies, vers. 12. All these speeches, which he hath in this variety of terms expressed, carry this interpretation and sense: Abandon me not, O Lord, to mine enemies, but deliver me from them. The hearing desired, vers. 7. is an hearing to deliverance: and the mercy to be showed, is mercy in the act of deliverance. So verse 9 Gods not hiding his face from the Prophet, and his not forsaking him, is God's favourable countenance towards him and readiness for his deliverance. 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 deliverance: neither must we conceive that he desires a bare knowledge of this way, but an actual setting of him in the path of preservation and liberty. So vers. 12. not to be delivered to the appetite of his enemies: what doth it import but a motion for his deliverance from them? Now to persuade the Lord to a gracious regard of his suit for deliverance from his enemies: first he maketh profession of his secure dependence upon him in the six former verses of the Psalm: And then in the verses following unto the 13. he soliciteth the grant of his said suit by sundry other arguments. Out of the profession of his dependence on the Lord, he concludeth thus: Arg. 1. Who resteth securely on thee, O Lord, for deliverance: it may please thee to deliver him from his enemies. I am one who doth rest securely on thee, O Lord, for deliverance, vers. 1. Where the Prophet twice setteth down this sentence under an interrogatory form of speech, thus: Of whom should I be afraid? As if he should say: I fear not man, but rest securely upon the Lord. It may please thee therefore, O Lord, to deliver me from mine enemies, vers. 7.9.11.12. The Assumption he cleareth, 1. By acquainting us with the ground of his secure dependence upon the Lord. 2. By a comparison from the greater to the less. 3. By answering an exception that may be taken against the said Assumption. The ground of his resolute dependence on the Lord, is the experience he hath had of the Lords gracious proceeding with him heretofore in delivering him from trouble. Upon which ground he reasoneth thus: The Lord hath in former times delivered me from trouble, vers. 1. Where under the terms of light, deliverance, strength of life, he ascribeth unto the Lord the honour of delivering him from trouble. As by darkness the Scripture noteth adversity: so by light it noteth deliverance from the same. Therefore do I securely rest upon the Lord, vers. 1. in these words: Of whom should I be afraid? The former part of this reason, which contains the said experience of the Lords special favour towards him in the time of his trouble, he doth make apparent unto us by giving this instance thereof: When mine enemies were upon the point of ruining me, the Lord confounded them, and delivered me from them, vers. 2. Therefore the Lord hath in former times delivered me from trouble, vers. 1. The Comparison, whereby the said Assumption is further illustrated, is delivered in the 3. verse, thus: If mighty armies should environ me and conspire my destruction, yet would I rest securely upon the Lord, vers. 3. Where he expresseth his secure dependence on the Lord, first by these words: Mine heart should not fear: Secondly, by this form of speech: I would trust in this: that is, in the Lord's readiness and power to help and deliver me, whereof he hath had experience. Therefore in the case of a lesser peril, such as this is wherein I am, I will not fail to rest securely upon 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 answer thereto. The Exception is not comprised and set down severally by itself in a formal and distinct speech, but is left to be conceived and gathered by us out of the Answer thereto. The Answer implieth the said exception to be this: If (notwithstanding thy request unto the Lord out of a confidence in him for thy return unto his Sanctuary) thou remain as yet banished from the same: thou dost then in vain rest upon the Lord. But, notwithstanding thy request unto the Lord out of a confidence in him for thy return unto his Sanctuary, thou remainest as yet banished from the same. Therefore thou dost in vain rest upon the Lord. In answer to this exception: The Prophet doth speak first unto 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 return unto the Lord's Sanctuary, he setteth forth unto us, 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 have at other times desired this one thing of the Lord, namely, that I might enjoy the opportunity and comfort of being in his Sanctuary all my days: So at this present I do crave the same favour. 2. By imparting with us the ends, for which he maketh the said request. The ends are these: 1. That he might be at rest, and not compelled to any longer peregrination and wandering, verse 4. in the midst. Where by dwelling in the Lord's house, he acquaints us with this his desire of being at rest, and freed from further wandering. 2. That he might employ himself in the exercises of the Lords worship, vers. 4. in the latter part. Where under the terms of beholding the Lords beauty and visiting his temple, he letteth us understand the desire he hath to perform unto God in his Tabernacle the several duties of his worship there. The beauty of the Lord, that is, his power, wisdom, mercy and lusty, we behold in the word of the Lord read and expounded in the Sanctuary, as also in the sacrifices of the Law and Sacraments of the Gospel. His present separation and banishment from the Lords house, which together with the said request the Prophet acknowledgeth, as it was then apparent to all Israel, so is it implied and signified under these words: The same do I require, verse. 4. Now the favour required by him, is his return unto the Lord's house. But this he would not have required at the Lord hands, had he not at that time stood deprived thereof. The Prophet having thus spoken to the Assumption of the said exception: he now taketh in hand to answer the Proposition thereof: which he accordingly performeth, vers. 5.6. His answer is founded upon a denial of the said Proposition. Which denial, though it be not delivered in express and distinct terms: yet out of that which is set down, we are to conceive it to be to this effect: Howsoever, notwithstanding my said request, I remain confined from the Lords house: yet doth it not thereupon follow that I rest upon the Lord in vain. This his denial of the said Proposition he doth justify in this sort: Notwithstanding my enforced discontinuance from the Sanctuary: I have been ever protected by the Lord: I do participate in the Lords solemn worship, though not personally, yet by faith and affection of heart: And I shall actually hereafter and in person communicate in the same. Therefore howsoever I remain in body debarred from the Sanctuary, yet I rest not in vain upon the Lord. The former part of this the Prophet's answer for convincing the said Proposition, consisteth of three several branches. Whereof 1. The first concerning the Lords daily protection of the Prophet, is set down verse. 5. Where by avouching, that the Lord in the time of trouble hideth him and setteth him upon a rock, he showeth, that notwithstanding his absence from the Sanctuary, he is ever protected by the Lord: the Lord being unto him as it were a place of sure retreat and a rock of defence. 2. The second touching his present participation in the Lords solemn worship by faith and affection of heart, is in the former part of the sixth verse: where by glorying, That now his head is lifted up above his enemies, he plainly testifieth, that he is (though not personally, yet by reach of his faith and affection of heart) present in the Lord's house, howsoever his enemies environ and oppress him. 3. The third concerning the certainty of his future and personal communication in the Lords worship performed in the Sanctuary, is in the latter part of the sixth verse: where by glorying in like sort, That he will offer in his Tabernacle sacrifices of joy: that he will sing and praise the Lord: he doth tell us that he shall hereafter, notwithstanding the malice of his enemies, be in person actually partaker of the Lords solemn worship in his Tabernacle. Hitherto hath the Prophet insisted upon the profession of his secure reposing upon the Lord: to the end he might persuade and induce him to yield unto his humble suit for deliverance from his enemies. He doth now further prosecute the same his suit by other persuasive arguments: of which one is set down, vers. 8. thus: Arg. 2. Who call upon thee for help against their enemies out of an obedience to thy commandment in that behalf: it may please thee to give a gracious ear unto such for their deliverance. But I call upon thee for help against mine enemies out of an obedience to thy commandment in that behalf, vers. 8. In the former part of this verse, the Lords commandment for seeking his face, that is, for calling upon him in the time of trouble, is distinctly and particularly expressed. And to prove that the Lord commandeth the seeking of his face, the Prophet produceth the testimony of his heart: My heart (saith he) telleth me thus much from God, That we should seek his face. In the latter part of this verse, the Prophet's obedience unto this commandment is recorded: where he saith: O Lord, I seek thy face. Therefore it may please thee (O Lord) to give unto me a gracious ear for my deliverance, vers. 7. In the ninth verse he doth press the grant of his said suit, thus: Arg. 3. Thou hast heretofore been mine aid and deliverance from mine enemies, vers. 9 in the midst. Therefore now likewise (O Lord) deliver me from them, vers. 9 Where this conclusion is expressed four times in a several & different phrase. In the tenth verse he persuades the Lord to a favourable consideration of his petition, by propounding unto him the present state and condition wherein he was. His persuasion is in this form: Arg. 4. If I rest altogether helpless on the part of man, I pray thee let me find help and protection at thy hands against mine enemies. But I rest altogether helpless on the part of man, vers. 10: where he saith, That his father and mother forsake him: that is, he is utterly destitute of all help for his deliverance on the part of man. Wherefore I pray thee (O Lord) let me find help and protection at thy hands against mine enemies, vers. 10. in the end. Where (as Tremellius translates it) the Prophet saith: Let the Lord receive me, or gather me up. Which words do contain the Prophet's suit unto the Lord for protection against his adversaries. In the 11. verse he pleads for his deliverance, by presenting unto the Lord's remembrance what discouragement will grow unto the godly by his remaining in trouble: and how occasion will thereupon be offered unto the wicked to triumph and blaspheme the Lord, as if he were not faithful in his promises. For this I take to be the meaning of these words in the end of the said verse: Because of such as observe me: as Tremellius translates it. The Prophet did discern that the Lords proceeding with him was observed both by the godly and by the wicked: the godly observing to their discouragement the continuance of an heavy affliction upon him: the wicked observing it with joy and triumph. And therefore he pleads with the Lord for deliverance by an argument taken from the issue, which his continuance in trouble will draw with it: Arg. 5. My remaining in trouble will discourage thy people, and occasion the wicked to triumph and blaspheme, vers. 11. in the end. Therefore deliver me (O Lord) calling unto thee for help against enemies, vers. 11. in the beginning. Where he prayeth the Lord to make known unto him the way of his deliverance, and to set his feet actually in the direct path thereof. In the 12. verse he grounds his mediation with the Lord for this favour of deliverance, upon the end and intention of his enemies: Arg. 6. My enemies would deprive me of my good name and of my life, vers. 12. in the end. Where by distinguishing his enemies into slanderers and murderers, he noteth their end to be the overthrow of his good name and life. Wherefore suffer me not (O Lord) to rest exposed unto their malice, but deliver me from them, vers. 12. in the beginning. The Prophet having hitherto with so many important motives accompanied his humble petition unto the Lord for deliverance: he doth in the two last verses of the Psalm (out of an assured persuasion to prevail with the Lord) encourage himself to rest confidently upon him: and so returneth to a further enlargement of the first argument alleged by him to persuade his deliverance. He reasoneth thus: If my confident persuasion touching the accomplishment of the Lords promised blessing towards me before my death, hath hitherto supported and entertained me in breath and life: then ought I still to depend securely on the Lord. But my confident persuasion touching the accomplishment of the Lords promised blessing towards me before my death, hath hitherto supported and entertained me in breath and life, vers. 13. Therefore ought I still to depend securely on the Lord, vers. 14. Where this conclusion is delivered by way of an exhortation unto himself. The Assumption is set down vers. 13. in these terms: I should have fainted, except I had believed that I should see the goodness of the Lord in the land of the living. Where by the goodness of the Lord, he meaneth his deliverance from trouble, and the enjoying of a successor to his Crown out of his own loins. By the land of the living, he understandeth this present life. The Conclusion (as hath been noted) is vers. 14: where it is further enforced to improve and advance his dependence upon the Lord, by showing what effect it worketh on God's part: If the Lord will supply all grace and comfort to the hearts of such as rest confidently upon him: do thou (O my soul) rest strongly and confidently upon the Lord. But the Lord will supply all grace and comfort to the hearts of such as rest confidently upon him, vers. 14. in the midst. Wherefore do thou (O my soul) rest strongly upon the Lord, vers. 14. in the beginning and end of the verse. PSALM. 34. ¶ A Psalm of David, after he had changed his behaviour in the presence of Abimelech, and departed, being expelled by him. I Will at all times give thanks unto the Lord: his praise shall be in my mouth continually. 2 My soul shall glory in the Lord: the meek shall hear it and be glad. 3 Praise ye the Lord with me, and let us magnify his name together. 5 I sought the Lord and he heard me: and he delivered me out of all my fears. 6 They shall look unto him, and flock unto him: and their faces shall not be ashamed. 7 This poor man cried and the Lord heard him: and saved him out of all his distresses. 8 The Angel of the Lord pitcheth round about them that fear him, and delivereth them. 9 Taste ye and see how gracious the Lord is. Blessed is the man that trusteth in him. 10 Fear the Lord ye Saints of his. For nothing wanteth to them that fear him. 11 The young lions do lack and suffer hunger: but they who seek the Lord, shall want nothing that is good. 12 Come my sons, hearken unto me: I will teach you the fear of the Lord. 13 What man is he that desireth life, and loveth long days to see good? 14 Keep thy tongue from evil, and thy lips that they speak no guile. 15 Eschew evil and do good: seek peace and follow after it. 16 The eyes of the Lord are upon the righteous, and his ears are open to their cry. 17 The face of the Lord is against them that do evil, to cut off their remembrance from the earth. 18 The righteous cry and the Lord heareth them, and delivereth them out of all their distresses. 19 The Lord is near unto them that are broken in heart, and saveth such as are bruised in spirit. 20 Many are the troubles of the righteous: but the Lord delivereth him out of all. 21 He keepeth all his bones: not one of them is broken. 22 But malice shall slay the wicked: and they that hate the righteous shall perish. 23 The Lord redeemeth the souls of his servants: and none that trust in him shall perish. ANALYS. PSALM. 34. We are first to consider of the title of this Psalm: and then of the Psalm itself. The title doth acquaint us, 1. With the author of the Psalm: who is the Prophet David. 2. With the time of the inditing thereof: which was upon his escape from Achis King of the Philistines: who is by a name common to the Kings of that people entitled Abimelech. 3. With the occasion of inditing the said Psalm: which was the Prophet's safe escape and deliverance from so capital an enemy as King Achis. This his escape is set forth by noting unto us the mean used for effecting the same: which was David's changing of his ordinary carriage and behaviour, that is, his counterfeiting the loss of his wit and sense. For the Lord did by his providence so order the Prophets disguising in this behalf, that it made way for his deliverance. The Psalm itself is a thankful acknowledgement on David's part of the Lords gracious deliverance of him from the imminent peril wherein he was, being in the Court of Achis, and within the reach of his authority. The history hereof you may read, 1. Sam. 21. This grateful acknowledgement of his deliverance, the Prophet propoundeth and testifieth: 1. By his own personal magnifying the Lord for the said deliverance, vers. 2. and 3. 2. By a double exhortation unto others. For he inviteth others 1. To concur with him in this duty of magnifying the Lord, vers. 4. 2. To hold a course Partly of meditating on the Lord's goodness, vers. 9 Partly of fearing the Lord, vers. 10. The Prophet's personal magnifying the Lord for his deliverance is amplified, by noting unto us: 1. The time, when he will do it, vers. 2. where he saith, that he will at all times magnify the Lord. 2. The instrument, wherewith he will perform this action of magnifying the Lord, vers. 2. I will praise him (saith he) with my mouth. 3. The affection, wherewith he will accompany this duty of extolling the Lord, vers. 3. My soul (saith he) shall glory in the Lord: that is, I will with a sincere and unfeigned affection extol the Lords goodness towards me, and not with my tongue only. 4. The effect wrought in others by performing this duty of praise unto the Lord, vers. 3. For (saith the Prophet) the meek, that is, the children of God hearing this my thankful acknowledgement of the Lords mercy to me, will thereupon rejoice and be occasioned to praise the Lord with me. This rejoicing and praising the Lord, is the effect wrought in others by David's performing this duty of magnifying the Lord. The second point, whereby he testifieth his grateful acknowledgement of the Lords mercy towards him in his deliverance, is his exhortation unto others, that they would concur with him in this duty of magnifying the Lord. He persuadeth them hereto in this sort: If God hath delivered me from the imminent peril wherein I was, being amongst the Philistines: praise him together with me for this blessing. But God hath delivered me from the imminent peril wherein I was, being amongst the Philistines, vers. 5. and 7. where he saith, that the Lord hath delivered him from all his fears and distresses: meaning the fears and distresses in which he was, during his abode in the presence of King Achis and the Philistines. Therefore praise ye the Lord with me for this blessing, v. 4. The Assumption is cleared by declaring unto us: 1. The Lords gracious proceeding in general with his children. 2. The effect, which the observation of the Lords mercy in the deliverance of David worketh in others. Out of the consideration of the Lords gracious proceeding with his children in general, he cleareth the said Assumption, thus: Such as call upon the Lord out of an heart fearing him, are protected and delivered by him, vers. 8. Where for a further manifesting of the truth of this sentence, he specifieth the instruments used by the Lord in working the deliverance of his children. These instruments are the Angels: by whose action of encamping about us, he doth imply and signify all other services done by them in favour of God's children. But I David called on the Lord out of an heart fearing him, vers. 5. and 7. In the 5. verse he saith: I sought the Lord, namely, out of an heart fearing him. In the seventh verse, changing the person (which is a form usual in Scripture) he repeateth his seeking and calling unto the Lord under these terms: This poor man cried unto the Lord: that is, I David who was in a poor and distressed case, cried unto the Lord for help against the peril wherein I was. Therefore was I protected and delivered by the Lord, vers. 5. and 7. The effect growing from the observation of the Lords mercy in the deliverance of David, is, The recourse that others shall make unto the Lord by humble petition in the day of their trouble, vers. 6. where he saith: They shall look unto the Lord and flock unto him: that is, They observing how mercifully the Lord hath proceeded with me in delivering me from the danger of death, shall thereupon be moved in the day of trouble, as it were to run unto the Lord for help by way of supplication. Now this their recourse unto the Lord by way of humble petition, is recommended unto us by noting the blessed issue following thereupon. The issue is, that upon such their recourse unto the Lord for help, their faces shall not be ashamed: that is, they shall find favour in the Lord's sight for grant of their requests. The Prophet having thus exhorted others to a concurrence with him in magnifying the Lord: he now persuadeth them to a performance of two other duties: 1. The one of meditating on the goodness of the Lord, to the end they may repose upon him, vers. 9 2. The other of fearing the Lord, vers. 10. The former duty is recommended and pressed by this argument: If they be blessed who trust in the Lord: then ought we to meditate on his goodness, that we may thereupon be moved to trust in him. But they are blessed who trust in the Lord, vers. 9 in the end. Therefore ought we to meditate on the goodness of the Lord, that we may thereupon be moved to trust in him, vers. 9 in the beginning. Where by tasting and seeing how gracious the Lord is, we must take to be meant not a bare knowledge of the Lords goodness, but a serious meditation accompanying the same, and such as may persuade our hearts to a confident dependence on him. Which point of dependence and trust in the Lord, howsoever it be not mentioned in the first part of this 9 verse, which presenteth unto us the exhortation of meditating on the goodness of the Lord: yet must we conceive it to be there in effect & sense: as if the Prophet had said, Taste and see how gracious the Lord is, that thereupon you may be drawn to trust in him. For blessed is the man who trusteth in him. The other duty, whereto the Prophet persuadeth us, is this: That we should fear the Lord: that is, that we should serve and honour him in the carriage of our life. This duty is enforced and persuaded in this sort: Such as fear the Lord want nothing, vers. 10. in the end. Therefore fear the Lord ye Saints of his, vers. 10. in the beginning. The first part of this reason is handled by a comparison: wherein is showed the different proceeding held by the Lord towards such as fear him, and towards such as being of a proud spirit and reposing on their own strength have rejected all fear of the Lord: and these he calleth young lions. The comparison is this: Young lions are in want and hunger, vers. 11. But such as fear the Lord, want no good thing, vers. 10. and 11. Here in the 11. verse, such as fear the Lord are noted unto us by a particular action of theirs: which is, To seek the Lord by prayer. Now in the 12. verse, the Prophet by way of prevention offereth to satisfy a question that may be demanded touching this fear, namely: What this fear is, whereto the Prophet persuadeth, and which is accompanied with the happiness spoken of in the 10. and 11. verse. Before he resolve this question: he doth (because the matter is of moment, and draweth with it an happy life) solicit his auditors to an attentive hearing of him: 1. By an argument drawn from a circumstance of their persons: in that he calleth them by the sweet title of Sons: a title which the Prophets bestowed upon their disciples, to testify their special love and kindness unto them, vers. 12. in the beginning. 2. By noting unto them the worthiness of the subject, in the knowledge whereof he would inform them: which is, the fear of the Lord, vers. 12. in the end. 3. By remembering unto them, the desire that is in every of them of an happy life, vers. 13. Where by way of an interrogation he advertiseth them that this desire of enjoying happiness is in every man. For the Prophet demanding this question, (What man is he that desireth life?) doth in effect and sense speak thus: Sure I am that there is no man who doth not affect and desire an happy life. These motives, whereby he induceth his auditors to an attentive and careful hearing of him, are concluded thus: You are my disciples whom I love as my sons: the point of doctrine, wherein I will inform you, concerns the fear of the eternal God: and every of you desires the happiness which doth accompany this fear, vers. 12. and 13. Hearken therefore unto me, who am ready to instruct you in this point of doctrine, vers. 12. in the beginning. Having solicited his disciples to this attention in hearing him, he proceeds to resolve them what this fear is, whereto he exhorteth them. To perform this, he setteth down the particulars, wherein this fear of the Lord consisteth. He showeth that it consisteth, 1. In a religious use of the tongue, vers. 14. Where forbidding the abuse thereof, he doth withal prescribe the lawful and holy use of the same. 2. In forbearance of sinful actions, and in doing of that which is just and good before God and man, vers. 15. Where in the end of the verse, that general of doing good, is declared by mentioning two special actions that are to be done: whereof The one is, the seeking after peace and concord with men. The other is, the entertaining of it when it is found and procured. Now to raise up in his said disciples a care to practise the above mentioned particulars of obedience to the law of the Lord, the Prophet presseth them with an argument taken from the consideration of the Lords gracious proceeding towards those who in the carriage of their life do labour to put in practise the said particulars. The argument persuading hereto, is this: If to such as practise the said particulars of obedience to the law of the Lord, the Lord ministereth a continual supply of his gracious favours: 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 ministereth a continual supply of his gracious favours, vers. 16. Where the Prophet by particulating these two actions of the Lord, namely, His beholding of the righteous with the eye of his providence for their protection: and, His hearing of their cry with the ear of commiseration for their deliverance from trouble: the Prophet (I say) under the name of these two special actions, doth imply and signify the Lords gracious proceeding in every respect with the righteous, that is, with such as perform 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 appear what special acknowledgement we owe unto the Lord in regard of this course of favour he holdeth with us for our protection and deliverance: the Prophet setteth upon the said Assumption an illustration taken from the different and unlike proceeding he holdeth with the wicked. The illustration, wherein the Lords favourable course with the righteous is set forth by his different proceeding with the wicked, is this: The Lord doth execute his wrath upon the wicked, vers. 17. and 22. But the godly he doth protect from perils, and delivereth them from all their troubles, vers. 16.18.19.20.21.23. The former sentence of this illustration is presented unto us by the Prophet under these two particular actions of the Lord: whereof, The one is, the Lords rooting from out the earth the memory of the wicked, vers. 17. which is an evident execution of his wrath upon them. The other is, the Lords ordering of the wicked to be instruments of their own destruction, vers. 22. which is another real and apparent execution of his justice upon them. The second sentence of the said illustration, to the end we may rest assured of the Lords favour, and ever depend upon him, is in variety of terms expounded and iterated in so many verses, as I have quoted: in each of which verses the Lords action of protecting or delivering is mentioned. In the 16. verse, both actions are noted, as hath been declared. In the 18. verse, his action of deliverance is signified by his gracious hearing and delivering of them out of distress. In the 19 verse, his action of deliverance is not only recorded, but improved also and magnified by noting the extremity of the distress, from which the godly are delivered. For it is said in this verse to this effect: That the Lord is near unto the godly, and saveth them even then, when they faint and are as it were at the last gasp through the greatness of their affliction. In the 20. verse, his action of deliverance is specified and recommended by advertising us that the number of the troubles, out of which the just is delivered, is great. Which argueth the greatness of the mercy and power of the Deliverer. In the 21. verse, his action of protection is remembered: it being there said, That the Lord hath that care of preserving the just, that he cannot receive hurt in any one bone without his providence and will. In the 23. verse, his action of deliverance is comprised both in the beginning and end of the said verse. In this verse the godly are described: 1. Under the title of being the Lords servants. 2. By their dependence on the Lord. PSALM. 37. A Psalm of David. Fret not thyself because of the wicked men: neither envy at the evil doers. 2 For they shall soon be cut down like grass, and shall wither as the green herb. 3 Trust thou in the Lord and do good. Thou shalt inhabit the earth and be fed assuredly. 4 And delight thyself in the Lord: and he shall give thee thy hearts desire. 5 Commit thy way unto the Lord, and trust in him. For he shall bring it to pass. 6 And he shall bring forth thy righteousness as the light, and thy right as the noon day. 7 Wait patiently upon the Lord and hope in him: fret not thyself for him who prospereth in his way: for the man (I say) who bringeth his enterprises to pass. 8 Cease from anger and leave off wrath: fret not thyself, at least to do evil. 9 For evil doers shall be cut off: but they that wait upon the Lord, shall by inheritance possess the earth. 10 Yet a little while, and the wicked shall not appear: and thou shalt look after his place, and he shall not be found. 11 But the meek shall by inheritance possess the earth: and shall have their delight in the multitude of peace. 12 The wicked practiseth against the just, and gnasheth his teeth against him. 13 The Lord laugheth him to scorn: for he seeth that his day is coming. 14 The wicked have drawn their sword, and have bend their bow to cast down the poor and the needy: and to slay such as be of upright conversation. 15 But their sword shall enter into their own heart: and their bows shall be broken. 16 A small thing is better unto the just man, than great riches to the wicked and mighty. 17 For the arms of the wicked shall be broken: but the Lord upholdeth the just men. 18 The Lord knoweth the days of upright men: and their possession shall be perpetual. 19 They shall not be confounded in the perilous time: and in the days of famine they shall have enough: 20 Whilst the wicked perish, and the enemies of the Lord as the fat of lambs: as this consumeth vanishing into smoke, so they consume. 21 The wicked borroweth and cannot repay: but the righteous is merciful and giveth. 22 For such as be blessed of God, do by right of inheritance possess the earth: but they that be cursed of him, shall be cut off. 23 The steps of the man, with whose way the Lord is delighted, are established by him. 24 When he falleth, he is not utterly cast down: for the Lord upholdeth his hand. 25 I have been young, and now am old: yet I never saw the righteous forsaken, nor his seed begging bread. 26 He is ever merciful and dareth: and his seed enjoyeth the blessing. 27 Depart from evil, and do good: and thou shalt dwell for ever. 28 For the Lord loveth righteousness, and forsaketh not his Saints: they are preserved for ever: but the seed of the wicked is cut off. 29 The righteous man shall by right of inheritance possess the earth, and dwell therein for ever. 30 The mouth of the righteous speaketh of wisdom, and his tongue talketh of judgement. 31 The law of his God is in his heart: and his foot slideth not in his steps. 32 The wicked watcheth the righteous and seeketh to slay him. 33 But the Lord will not leave him in his hand: nor suffer him to be condemned when he is judged. 34 Wait thou on the Lord and keep his way: and he shall exalt thee that thou mayst by inheritance possess the land: thou shalt see the destruction of the wicked. 35 I have seen the wicked strong, and spreading himself like a green bay three. 36 Afterward he passed away: and lo, he is no more: and I sought him, but he could not be found. 37 Mark the upright man, and behold the just: the end of that man is peace: 38 Whereas the transgressors be destroyed together: and the end of the wicked is cut off. 39 The deliverance of the righteous is from the Lord: he is their strength in the time of trouble. 40 And the Lord helpeth them and delivereth them: he delivereth them from the wicked, and saveth them, because they trust on him. ANALYS. PSALM. 37. The Prophet in this 37. Psalm imparteth with us a direction how to carry ourselves in the case of the prosperity of the wicked and our own particular distress: and consequently, a remedy against such temptations as do grow from the consideration of the said prosperity and distress. To which purpose he disputeth this question: That the godly are without grieving at the prosperity of the wicked to rest upon the Lord, and to walk obediently before him. Before we proceed to lay forth the Prophet's demonstration of this question: forasmuch as the branches of it be divers and dispersed into sundry verses, in some of them jointly, and in some of them singly: it shall not be amiss to observe briefly how and where they be set down. There are (as we see) three branches of the said question: 1. Not to grieve at the prosperity of the wicked. 2. To rest upon the Lord. 3. To walk obediently before him. The first branch is vers. 1.7. and 8. The second and third branch are jointly and clearly comprised, vers. 3. in the beginning, and vers. 34. in the beginning. It is said, vers. 3. Trust in the Lord and do good. So is it said, vers. 34. Wait on the Lord and keep his way. In which verses, by doing good, and by keeping the Lords way, is meant an obedient and holy walking before him. All three branches are in the 4. verse, though somewhat obscurely, noted under this form of speech: Delight thyself in the Lord. Whereby is meant, that we should without grieving at the Lords proceedings rest satisfied with his good pleasure declared by them, and so conform our will to his will by depending on him, and by pleasing him in the train of our life. To do this, is to take delight and contentment in the Lord. In some other verses one of the said branches only is specified: as, Vers. 5. and 7. Our resting on the Lord is mentioned. Vers. 27. Our walking obediently before him is remembered. But forasmuch as these branches are in other verses joined together, and made the principal and main scope of the Prophet's dispute in this Psalm: we must, where we find them severed, conceive notwithstanding that by noting one part, the other parts are implied and signified. Now the demonstration of the said question, comprising in general whatsoever is in this Psalm deduced by the Prophet, is this: If the Lord proceed with the wicked to their ruin, and with the godly to their good: then ought the godly without grieving at the wicked to rest on the Lord, and to walk obediently before him. But the Lord proceedeth with the wicked to their ruin, and with the godly to their good. Therefore ought the godly without grieving at the wicked, to rest upon the Lord, and to walk obediently before him. The Proposition is omitted: but being thus supplied, it will the better inform our judgement in discerning and weighing the conclusion. Of the Assumption there be two parts: namely, The Lords proceeding with the wicked to their ruin. The Lords proceeding with the godly to their good. The first part of the Assumption concerning the Lords proceeding with the wicked to their ruin, is declared in the second verse, by observing the circumstance of the short time that they are to flourish: The wicked shall (saith the Psalmist) be quickly cut down. This their short flourishing and speedy fall is made evident unto us, by comparing it to the speedy withering of grass, and any other green herb. The comparison is this: As grass and any other green herb doth quickly wither and vanish: So shall the wicked speedily fall & be reduced to nought. This part of the said Assumption touching the ruin of the wicked, is repeated vers. 9: and the circumstance of the short time allotted to their flourishing, rementioned v. 10. The second part of the said Assumption, which concerns the Lords proceeding with the godly to their good, is not in these general terms delivered by the Prophet, but may sensibly be collected from the consideration of the particular blessings, which the Prophet hath sprinkled in sundry parts of this Psalm, to the end he might by showing how gracious the Lord is towards his children, thereby induce them to a dependence on him, and to a course of piety in their life. Let us see then what these particulars are, and how by them he disputeth this question of resting upon the Lord, and walking obediently before him, without grieving at the prosperity of the wicked. His first argument for the persuading hereof is this: Arg. 1. Thou shalt by thy dependence on the Lord, and by walking obediently before him, enjoy for a long time a safe and comfortable estate of life, vers. 3. And repeated vers. 9 & 11. And vers. 27. & 34. Therefore rest upon the Lord, and walk obediently before him, vers. 3. Also vers. 27. and 34. The former part of this reason is delivered in the third verse under these words: Inhabit thou, or, Thou shalt inhabit the earth and be fed assuredly. And in the 9 and the 11. verse under these terms: They shall by inheritance possess the earth. Hereby is promised unto the godly man that he shall be preserved on the earth a long time, and supplied with the comforts of this life, as being by the gracious ordinance and favour of God in Christ, the right owner and Lord of the earth. Further, this reposing on the Lord and this sanctified carriage of life, is solicited by the Prophet in this sort: Arg. 2. Thou shalt by this religious course of life obtain at the hands of the Lord the requests of thine heart, vers. 4. in the end. Wherefore rest on the Lord, and live obediently before him, vers. 4. in the beginning. That this is the interpretation and sense of these words: Delight in the Lord: is showed before. His persuasion to the said dependence and holiness of conversation, is in the 5. verse framed and tendered after this form: Arg. 3. By this course of dependence on the Lord and holiness of life, it shall succeed well with thee in all thy affairs, vers. 5. in the end. Where it is said: The Lord shall bring it to pass: that is, Bless and prosper thee in thy proceedings. Rest therefore on the Lord, and walk obediently before him, vers. 5. in the beginning: where under the name of one part of the question, both parts of it are to be understood. The former sentence of this persuasion being such as may be excepted unto, the Prophet doth in the 6. verse prevent and satisfy the exception that may be taken against it. The exception is not in distinct terms expressed, but by the answer thereto we may conceive it to be this: The life of the godly man doth rest exposed to sundry calumnies and oppressions. Therefore it succeed not well with him in all his affairs. The Prophet's answer to this exception is such, as if he should directly say: That, howsoever the godly man is exposed to calumnies and oppressions, yet it followeth not, that therefore it succeed ill with him in his particular. This denial of the sequel presented in the said exception, as if it were expressly set down (as it is out of congruity to be understood) the Prophet doth justify by acquainting us with the Lords proceeding in this case on the behalf of the godly. For he gives us to understand in the 6. verse, That howsoever the innocency of the godly be at sometime covered as it were with a thick and dark mist of slander and oppression, yet the Lord will in his good time scatter and dissolve this mist, and so make the innocency of the godly apparent and clear to the world. For thus saith the Prophet touching this point: The Lord will bring forth thy righteousness: that is, make thy innocency known to the world, notwithstanding any mist of slanders cast upon it. And therefore it followeth not, that in the case of slanderous imputations laid upon thee, it succeed ill with thee in thy affairs. Now the clearness which the Lord will set upon the innocency of the godly man, is notified unto us by a double comparison. For it is compared first in general with the light of the Sun: then in particular with the light of the Sun at noon day. As if he said: The light of the Sun is great: but the light and clearness which the Lord shall set upon the innocency of the godly man shall equal it: nay, which is more, it shall equal the brightness of the Sun at noon day. These verses following (viz. the 7.8.9.10.11.) do repeat that which hath been afore delivered. In the 7. and 8. verses the general and main question is contained. The first part of the 9 verse, with the whole tenth, pertain to the first part of the general Assumption, which concerns the Lords proceeding with the wicked to their ruin. And the second part of the 9 verse, together with the 11, do remember unto us that, which is propounded in the end of the third verse, as the first particular argument persuading dependence on the Lord, and a sanctified carriage of life. Thus you see how the Prophet hath concluded the main question by three particulars, importing the Lords gracious proceeding with the godly to their good. Before he proceed further: he incountreth and refelleth three objections made against this favourable proceeding held by the Lord towards his children. The first objection is vers. 12. thus: Obi. 1. v. 12. The wicked are suffered by the Lord to plot and practise against the just. This is declared by noting unto us the cause of this plotting, namely, their malice: which is implied and signified by that effect of gnashing their teeth. Therefore it seemeth that the Lord proceedeth not so graciously with the godly, as hath been remembered. The answer to this objection is vers. 13. by imparting with us the frustration and dissuccesse of the said plotting, thus: Answer. v. 13. Their plotting against the just is vain and without success, vers. 13. in the beginning. Where the Prophet ascribing unto the Lord the action of laughing, doth thereby show that the Lord holdeth such projects and practices, at which he laugheth, for successless and vain. For, were they to take effect, it could not with any congruity be said, that the Lord laugheth at them. Therefore the plotting of the wicked against the just hindereth not, but that the Lord may be said to hold notwithstanding a gracious proceeding with the just. The former part of this answer touching the miscarriage and failing of the wicked in their plots and practices, is cleared by advertising unto us the cause of the said failing: which is, a determination on the part of the Lord, to dispatch the wicked ere they execute their designs. The conclusion is this: The Lord doth by the eye of his providence direct to a real issue his determined dispatch of the wicked, ere they execute their design against the just, vers. 13. in the end. Where it is said: The Lord seeth the day, that is, the appointed and decreed ruin of the wicked to be at hand. By the Lords seeing the approach hereof, we are to understand not an idle beholding, but an actual directing to issue on the Lord's part of the said determined dispatch and ruin of the wicked. Therefore the plotting of the wicked against the godly is vain and without success, vers. 13. in the begin. The second objection is vers. 14. thus: Obi. 2. The wicked attempt the destruction of the godly: which the Prophet signifieth by two particular actions of theirs: the one of drawing their sword: the other of bending their bow against the just. And therefore it may seem that the Lord suffering this attempt against the godly, proceedeth not so graciously with them, as hath been mentioned. The answer hereto is vers. 15: where the Prophet, though not in formal and express terms, yet in sense and effect denieth the sequel deduced in this objection. For he telleth us that howsoever the wicked attempt against the godly, yet his attempt is such as is not to be regarded: it being in the issue thereof not only frustrated and disappointed, but of a fatal and pernicious consequence to the utter overthrow of himself. As if the Prophet should frame his answer to the said objection, thus: Answer. v. 15. The attempts of the wicked are frustrated by the Lord, and made the means of their own destruction. Therefore notwithstanding their attempts suffered by the Lord, it may justly be said that the Lord proceedeth graciously with his children. The third objection is not set down, but prevented by an answer thereto in the 16. verse. The objection is this: Obi. 3. The godly hath little: whereas the wicked abound in wealth. And therefore it seemeth that the Lord is not so gracious in his proceeding with the godly, as is remembered. The answer to this third objection is comprised in the 16. and 17. verse. The Prophet in the 16. verse tendereth this answer: Ans. v. 16 and 17 The little pittance which the Lord furnisheth unto the godly man, is of great use and comfort. And therefore it cannot upon any such regard as is noted in the objection, be inferred, that the Lord proceedeth not graciously with his children. The former branch of this answer is cleared unto us, 1. By comparing the little pittance of the godly with the wealth of the wicked, in the quantity of the present use and comfort yielded by each of them, vers. 16. 2. By comparing the said little pittance with the wealth of the wicked, in the point of lasting and continuance incident to each of them, vers. 17. The first comparison is this: The wealth of all the wicked in the world heaped together, may be of great comfort and use to any one of the wicked: But the little pittance furnished by the Lord unto one godly man, is to the same man of far greater use and comfort. The second comparison is this: The wealth of the wicked doth vanish and perish, ver. 17. in the beginning: where the Prophet expresseth and delivereth this sentence by saying, that the arms or strength of the wicked (which consisteth in their wealth) shall be broken. But the substance and relief of the godly doth last and remain, v. 17. in the end. Where by these words: The Lord upholdeth the just: we are to understand the supporting of the substance and entertainment allotted to the just. For there being in this 17. verse a comparison, wherein things are compared in a different and unlike quality: the analogy betwixt the first and latter part of the comparison will not hold good without some such interpretation. The first part of the comparison doth touch the perishing not of the wicked man's person, but of his wealth. And therefore the second part of the said comparison, must proportionably concern not the just man's person, but his entertainment and substance. Besides, this 17. verse being an answer to an objection, which importeth the substance and relief of the godly to be very little: the sense of it cannot be suitable with the objection, unless it be expounded as hath been said. This exposition is likewise confirmed by that which is delivered in the 18. verse: where the Psalmist proveth that the possession of the just remaineth for ever: that is, That the just shall never fail of entertainment and relief. The Prophet having in this sort answered the said third objection, he doth thereupon take an occasion to dispute and determine this excellent and comfortable question: namely, That the Lord supplieth unto the godly continual relief and maintenance, vers. 17. & 18. The said question is set down in the end of the 17. and 18. verses. In the 17. it is said, That the Lord supporteth the just: that is, hath that regard to their substance and relief, as it never faileth them. In the 18. it is avouched that their possession lasteth for ever: that is, the Lord doth always relieve and feed them. Let us now see how the Prophet doth handle and justify this his assertion. The first argument for the cleared thereof, is concluded thus: Arg. 1. Of whom the Lord hath a special regard and care, to them their entertainment and relief never faileth. But of the godly the Lord hath a special regard and care, vers. 18. in the beginning: where it is said: That the Lord knoweth the days of the upright men: that is, The Lord is careful that it succeed well with them. Therefore to the godly their entertainment and relief never faileth, vers. 17.18. The second proof used by the Psalmist for the deciding of the question in hand, is a comparison of this nature: Arg. 2. If relief fail unto the godly at any time, it will in all likelihood fail them in the time of famine. But relief shall not fail them in the time of famine. vers. 19 Therefore relief shall not fail unto the godly at any time, vers. 17.18. The Assumption is set out unto us by three several illustrations: whereof 1. The first serveth to distinguish betwixt that which in the time of famine befalleth unto the godly, and that which happeneth not unto them. The argument of distinction is this: The godly shall not be distressed with want in the time of public famine, vers. 19 in the begin. But in such a time they shall be filled and satisfied, vers. 19 in the end. 2. The second is a comparison, wherein is showed how differently in the time of famine it succeed with the wicked and the godly: thus, The wicked shall perish in the time of famine for want of relief, vers. 20. But to the godly relief shall not fail in such a time, vers. 19 The former part of this comparison is thus declared: Even as the fat of tender lambs in sacrifices consumeth away, vers. 20. in the midst: So the wicked waste and perish in the time of famine, vers. 20. in the beginning and end. 3. The third illustration of the said Assumption is this: The godly man doth in the time of famine give unto others for their relief, vers. 21. in the end. Therefore the godly man hath at that time wherewithal to relieve himself, vers. 19 The former sentence of the said third illustration is made manifest unto us, by noting 1. The different course held by the wicked in the time of famine: thus, The wicked borrow for their relief in the time of famine, and repay not, vers. 21. in the beginning. But the godly give and are helpful unto others in that time, vers. 21. in the end. 2. By noting the cause and means whereby the godly are enabled to give and to be helpful unto others, thus: Who by the blessing of the Lord do possess the earth with the commodities of it as the right owners of the same, they are enabled to give unto others in the time of famine. But the godly by the blessing of the Lord do possess the earth with the commodities of it, as the right owners of the same, vers. 22. Therefore the godly are enabled to give unto others for their relief in th● time of famine, vers. 21. The Assumption is amplified by a comparison of things different and unlike amongst themselves, thus: The wicked being accursed of the Lord, shall be cut from the earth and the commodities of it, vers. 22. in the end. But the godly being blessed of the Lord, do and shall possess the earth with the commodities of it, as the right owners of the same, vers. 22. in the beginning. Hitherto the second argument, to prove, That the godly shall never want relief and entertainment, hath been handled. The third followeth under this form: Arg. 3. The Lord doth settle and fortify the state of the godly, vers. 23. Where these words (The man with whose way the Lord is delighted) contain a description of a godly man. Therefore the godly cannot want relief and entertainment, vers. 17.18. To the Antecedent of this third argument the Prophet hath added by way of anticipation, an answer to an objection, which may be made against the said Antecedent. The objection is this: The godly falleth from his condition. How therefore can it be said that his condition standeth established and fortified by the Lord? The answer to this objection is from a distinction of falls, vers. 24: where the Prophet distinguisheth betwixt falls, thus: The fall of the godly is not an utter dejection, but a recoverable fall. And therefore notwithstanding a fall of this kind, it may truly be avouched that he is of a settled and fortified estate and condition. This answer importing the fall of the godly to be recoverable, is amplified from the cause of this recovery, thus: The Lord doth hold the godly from utter dejection, and raiseth him from the fall wherein he is, vers. 24. in the end. Therefore when the godly falleth from his estate, he recovers himself again thereto, vers. 24. in the beginning. The fourth reason, whereby to clear the question of the perpetual relief and entertainment supplied to the godly man, is drawn from a testimony of the Prophet's particular experience and observation: which is double: the one, of never seeing the godly man go from door to door a begging, vers. 25: the other, of observing him to be helpful unto others, and blessed in his children, vers. 26. The conclusion grounded on these two particular observations, is this: I have not at any time seen the godly man, or any of his posterity beg their bread from door to door: but I have observed him to be helpful unto others, and blessed in his children, vers. 25. and 26. Whereupon I may reasonably infer that the godly man endures not want of relief and entertainment, vers. 17.18. Touching the Prophet's observation in this behalf: we must understand that the profession and state of begging was prohibited by the law of God and accursed by him. Whereupon it is credible that no godly man would so carry himself as to be forced to offend against the said law, and so to incur the curse of the Lord: who is always at the right hand of his children to guide and support them. Hitherto the Prophet hath disputed and cleared three objections made against the favourable and gracious proceeding held by the Lord towards his children. To which dispute he hath likewise added the discussing of this worthy and comfortable Assertion, concerning The Lords supplying of relief from time to time unto the godly. Now therefore having showed not only in the former part of the Psalm, but in handling the said objections and Assertion added thereto, That the Lord proceedeth with the wicked to their ruin, and with the godly to their good: he doth return in the 27. verse to his main and principal exhortation of resting upon the Lord, and walking obediently before him. To persuade hereto, the Prophet vers. 27. repeateth and again presenteth unto us the conclusion propounded in the 3. verse. The conclusion is this: By this course of resting on the Lord, and walking obediently before him, the godly shall enjoy a long, safe and comfortable life, vers. 27. in the end. Wherefore rest on the Lord, and walk obediently before him, vers. 27. in the beginning. Where the later branch of this conclusion which concerns holy obedience of life is only mentioned: but under the name of this, we are to conceive likewise of the former as set down. Now to make it appear unto us that this repetition of the said conclusion is not idle and out of want of other matter, but of special moment and use: the Prophet draws into discourse and consideration the doctrine comprised in the Antecedent of the said conclusion, amplifying and cleared the same by sundry arguments: namely, 1. By noting unto us the cause of enjoying so happy and comfortable an estate of life, thus: Whom the Lord loveth and never forsaketh, they shall enjoy a long, safe, and comfortable life. But the godly are those whom the Lord loveth and never forsaketh, vers. 28. Therefore the godly shall enjoy a long, safe, and comfortable life, vers. 27. in the end, and vers. 28. in the midst, and vers. 29. 2. By imparting with us by way of comparison, the Lords unlike & different proceeding with the wicked, thus: The wicked are cut off by the Lord from the enjoyance of this happy and comfortable life, vers. 28. in the end. Where by an argument from the greater to the less, he showeth, That not only the wicked, but their seed also and posterity shall be cut off. But the godly shall enjoy the said happy life. vers. 27.28.29. 3. By describing unto us a just and godly man, vers. 30. and 31. The description is this: He is a godly man who conformeth himself to the law of the Lord, 1. In his speech, ver. 30. 2. In his heart, ver. 31. 3. In his life & actions, vers. 31. in the end. 4. By answering an objection made against the enjoyance of the said happy life promised to the godly man, in the antecedent of the above named conclusion. The objection is this: The wicked watcheth the righteous and seeketh to kill him, vers. 32. How therefore shall the godly man enjoy the happy life promised unto him? The answer hereto is this: The Lord delivereth the righteous from the hand of the wicked. This action of the Lords is in the 33. verse noted by these two particulars: the one, of not leaving the just in the hands of the wicked: the other, of not suffering him to be judicially at the appetite of the wicked condemned. Therefore howsoever the wicked seek the dispatch of the just, yet shall the just enjoy the happy life promised unto him. Thus we see how the Prophet to press his main exhortation, of resting on the Lord, and walking obediently before him, hath in the 27. verse not only repeated the conclusion delivered in the 3. verse, but hath also set upon the antecedent part thereof four worthy illustrations from the beginning of the 28. to the end of the 33. verse. Now in the 34. verse, before he fall to a fresh prosecution of the said exhortation, he doth (out of a purpose to imprint in our hearts and memories a doctrine of so excellent use and comfort) recommend again unto us the said conclusion offered in the third verse. And then in the end of the 34, he urgeth and enforceth the said exhortation of resting on the Lord, and walking obediently before him, by this argument: which is in number the fourth, whereby the principal question of the Psalm is concluded: Arg. 4. By this course of resting on the Lord, and walking obediently before him, thou shalt obtain this further mercy at his hands, as to be an eye witness of the execution of the Lords justice upon the wicked, vers. 34. in the end. Wherefore rest upon him, and walk obediently before him, vers. 34. in the beginning. To the former part of this reason the Prophet hath added a declaration from two comparisons. 1. The first is this, carrying with it a testimony of experience: I observed and discerned the wicked to vanish and perish, vers. 36. Wherefore observe and thou also shalt see him vanish and perish, vers. 34.38. The first sentence of this comparison is amplified by the like observation made of the wicked man's contrary estate, thus: I saw the wicked flourish, vers. 35. Where this flourishing of the wicked is resembled to the spreading and flourishing of a bay tree. So I observed and discerned him to vanish and perish, vers. 36. 2. The second comparison, whereby to show that the just shall see with his eye the ruin of the wicked, and wherein is noted unto us the observation of a contrary event in the godly, is set down in this sort: Observe the godly man, and thou shalt see how he endeth his days in peace and prosperity, ver. 37. Observe in like manner the wicked, and thou shalt aswell see how he endeth in misery and destruction, vers. 34.38. That part of the second comparison which concerns the peaceable and prosperous end of the just, is thus argued: Whom the Lord ever helpeth and delivereth in the time of affliction, their end must needs be peaceable and happy. But the godly are they whom the Lord ever helpeth and delivereth in the time of affliction, vers. 39 and 40. Therefore the end of the godly men must needs be peaceable and happy, vers. 37. The Assumption is made known and evident by this reason: Who so repose their trust in the Lord for deliverance in time of affliction, them the Lord ever helpeth and delivereth at such time. But the godly are they who repose their trust in the Lord for deliverance in time of affliction. Therefore the godly are ever holpen and delivered by the Lord at such time. The Proposition is omitted, as being the Lords known promise. The Assumption is vers. 40. in the end. The Conclusion is vers. 39 and 40. PSALM. 39 TO jeduthun the Master of the Quire, a Psalm of David. 2 I said: I will take heed to my ways, that I sin not with my tongue: I will keep my mouth bridled while the wicked is in my sight. 3 I was dumb and spoke nothing: I kept silence even from good: but my sorrow was more stirred. 4 Mine heart was hot within me: and the fire kindled in my meditation. Whereupon I spoke with my tongue saying: 5 Lord, let me know mine end, and the measure of my days what it is: let me know how long I am to live. 6 Behold: thou hast made my days as an hand breadth: and the time of my life is before thee as nothing: surely every man is altogether vanity, though never so strongly settled. Selah. 7 Doubtless man walketh in a shadow: doubtless he maketh great ado for nought: he heapeth up riches, and cannot tell who shall gather them. 8 But now Lord, what wait I for? mine hope is in thee. 9 Deliver me from all my transgressions: and make me not a reproach unto the foolish. 10 I hold my peace: I open not my mouth: because thou didst it. 11 Remove from me thy wound: for I faint by the stroke of thy hand. 12 Assoon as thou dost chastise man, rebuking him for his iniquity: thou dost dissolve his excellency as a moth. Surely every man is merely vanity. Selah. 13 Hear my prayer O Lord, and hearken unto my cry: be not deaf unto my tears. For I am a stranger before thee, and a seiourner as all my fathers. 14 Stay thine hand from me, that I may refresh myself, before I go hence and be not. ANALYS. PSALM. 39 The Prophet being under the afflicting hand of the Lord, doth in this Psalm relate unto us: 1. The combat he had betwixt the spirit and the flesh. From the beginning of the second verse, to the end of the seventh. 2. The issue of the said combat. From the beginning of the 8. verse, to the end of the 14. The combat is described by setting down, 1. The actions of the spirit, vers. 2.3. 2. The encounter of the flesh, vers. 3. in the end, and vers. 4. The actions of the Spirit in the Prophet David, are two: 1. His resolution not to let fall any passionate words, vers. 2. 2. The performance of this resolution, vers. 3. in the former part thereof. His resolution to be silent and to forbear all distempered and impatient speeches, is set out unto us by implying the end he aimeth at therein: which is to prevent and take from the wicked, who observed the carriage of the Lords children, all occasion of traducing and reproaching the profession of fearing the Lord. This end is not in distinct and express terms particulated, but necessarily and sensibly implied in the second verse under these words: While the wicked is before me: that is, while the wicked observeth me & watcheth an occasion to deride and scandalise the carriage and profession of the godly. Now what the wicked would observe and traduce, to prevent that the Prophet voweth silence. But the carriage and profession of the godly is that which the wicked would observe and traduce. Therefore to prevent and disappoint the wicked herein, the Prophet resolved with himself to refrain his tongue. The performance of the said resolution to be silent, is amplified by a comparison in this sort: I spared to speak that which would have served to my special advantage and good, and which I might justly have pleaded in my defence, vers. 3. in the midst. No marvel then if I spared my tongue otherwise, verse 3. in the beginning. The encounter of the flesh is likewise set forth unto us by these two actions of the flesh: whereof, 1. The one is a further provocation and increase of the Prophet's passion, growing out of the endeavour used by him to suppress the same, vers. 3. in the end: and vers. 4. in the beginning. 2. The other is an actual interruption of the said resolution to be silent: which the flesh wrought in him by stirring and provoking his passion, vers. 4. in the end. For his passion, the more he endeavoured to qualify and restrain it, being so much the more inflamed, he doth out of an impatient humour and to show the greatness of the misery he endured, break his resolution of silence by tendering unto the Lord this passionate and inconsiderate request: namely, That the Lord would be pleased to take him presently out of this life, vers. 5. This request for present death is delivered in these terms: Let me know my end: and the measure of my days what it is: and how long I am to live; that is to say: let me by an actual experiment of death in mine own person feel and discern the utmost period and reach of my days: which in effect is nought else than a request, That he may die. Now he doth not only propound this suit, but to the end he may obtain at the Lords hands a grant thereof, he doth accompany it with certain motives concluded thus: If my life by thine own ordinance be exceeding short and likewise subject to vanity: I pray thee, verify on my person the truth and effect of this thy ordinance in cutting off this my life. But my life by thine own ordinance is exceeding short and likewise subject to vanity, vers. 6. and 7. Wherefore (O Lord) execute on my person the truth and effect of this thine ordinance in cutting off my life, vers. 5. The first member of the Assumption concerns the shortness of the Prophet's life. That his life is exceeding short, he showeth by two comparisons: 1. In the one he compareth the length of his life to the length of a span, vers. 6. in the beginning. 2. In the other he resembleth his life to that which is nothing, vers. 6. in the midst. The second member of the Assumption, which importeth the vanity of his life, is not in particularity expressed: but in lieu of it, the Prophet hath set down this demonstration thereof: Every man, though never so strongly founded in his estate, is a mere vanity: and likewise all his endeavours and travels are merely vain. And therefore, considering I am a man, my life can be nought else but a mere vanity. The former part of the Antecedent is vers. 6. in the end. The later part of the said Antecedent, which concerns the vanity of all the endeavours and travels of man, is vers. 7. in the midst. Where it is said, that man maketh great ado for nought: that is, he spends his endeavours and travels in vain. Now this general, namely, That man spendeth his endeavours and travels in vain, is amplified: 1. By a comparison, in the beginning of the 7. verse. 2. By allegation of a particular instance, in the end of the 7. verse. The comparison, wherein the vanity of man's endeavour and travel is showed, being laid forth in her parts, is this: As a bare show or vanishing image is of no substance or use: So neither are the endeavours or travels of man, vers. 7. in the beginning. Where it is affirmed that man walketh in a shadow: that is, employeth himself about that, which is nought else but a bare show and vanishing image. The particular instance alleged to argue and witness the vanity of man's endeavours, is this: Man gathereth riches he knoweth not for whom, vers. 7. in the end. Upon this instance (it being supposed by the Prophet that all other actions and employments of man are in nature and use like to the said instance) it may be inferred, that all the endeavours of man are vain. Hitherto of the Combat, which the Prophet sustained betwixt the spirit and the flesh: the flesh prevailing so far with him, as that it drew from him, being not able to contain himself within limits of patience and moderation, the making of an unadvised motion unto the Lord for present death. The issue of the Combat followeth in the rest of the verses of this Psalm: namely, from the beginning of the 8. ver. to the end of the 14. The said issue is (as shall appear) a plain and absolute defeat given in this combat by the Spirit unto the flesh. For after the Prophet had for a while out of his passionate and impatient humour solicited the Lord to retire him out of this life: he doth upon better advisement suggested from the Spirit, correct and check himself by calling to mind the folly and vanity of the motion he tendered unto the Lord for death. And therefore he reclaimeth himself thus in the 8. verse: But now Lord, what wait I for? As if he should say: It is in vain that I present this inconsiderate request unto thee: I cannot expect aught from it. Now hereupon, the Prophet changing his former note (the Spirit having obtained victory against the encounters of the flesh) he becometh an humble suitor unto the Lord, namely: That the Lord would be pleased to remove from him his present affliction, vers. 11.13.14. This suit for the remove of the affliction presently upon him, is the issue of the combat above mentioned and described. To persuade the Lord to give him satisfaction by the grant of the said suit, he pleadeth by sundry arguments. The first is this: Arg. 1. My hope and confidence for mercy and deliverance is in thee O Lord, vers. 8. in the end. Therefore withdraw, I pray thee, thy afflicting hand from me, vers. 11.13.14. The sequel of this reason hath for the warrant and ground thereof, the Lords promise to deliver those who rest upon him: which promise is the proposition of this first conclusion: but omitted by the Prophet, as a matter already being in the public knowledge of all. Here, before the Prophet proceed to a further pressing of his humble suit: forasmuch as his conscience tells him that his sins have originally drawn upon him his present affliction: lest the consideration of them should on the part of the Lord be a bar to his said suit; he doth for this regard humbly entreat, in the 9 verse a remission of all his transgressions: justly apprehending that the cause being removed, the effect also will determine. This motion doth carry with it a confession of his sin against God, and an acknowledgement of the desert thereof: which is a reason of moment to induce the Lord to remit sin. As this clause of the said 9 verse, Deliver me from all my transgressions, doth aptly receive the exposition & sense I have set down: so may it not unfitly and with good warrant be expounded of the remove of the present cross which the Prophet endured as a punishment due to his transgressions. Which interpretation being allowed of, the said clause must then serve as a conclusion to the first argument, and to all other the motives presented unto the Lord by the Prophet, for deliverance from the present trouble wherein he was. The second argument, whereby he mediateth with the Lord the remove of his present affliction, doth remember unto the Lord the event and inconvenience that will ensue upon the said affliction, in case it be continued: Arg. 2. If the affliction that is presently upon me, will expose me and my profession of thy name as a scorn unto the wicked: I pray thee (O Lord) remove it from me. But the affliction that is presently upon me, will expose me and my profession of thy name as a scorn unto the wicked, vers. 9 in the end. Where it is said: Make me not a reproach unto the foolish: that is, withdraw this affliction from me, lest the continuance thereof occasion the foolish and wicked to traduce and reproach my profession of thy name. So as in this later clause of the ninth verse, there is folded up and included aswell the Prophet's suit as the argument to persuade it. Therefore I pray thee (O Lord) remove the said affliction from me. The Prophet having presented unto the Lord, who is jealous of his own honour and ever ready to give proof how highly he doth value it, the remembrance of the imputation and scandal, that may be thrown upon the profession of his name, in case of the continuance of the said affliction: he doth in the 10. verse add hereto a special inducement grounded upon the Lords gracious nature and promise to help those who with patience submit themselves to his good pleasure. The inducement is of this sort: Arg. 3. I do now in all patience and reverence humble myself before thee, submitting myself wholly to thy good pleasure, vers. 10. in the former part. It may please thee therefore O Lord to have mercy on me, and to deliver me from my present trouble, vers. 11.13.14. The former sentence of this reason, which concerns the Prophet's submittance of himself in all humility and patience unto the Lords good pleasure, is amplified by drawing into consideration the principal efficient and author of the affliction laid upon the Prophet, thus: I do acknowledge that it is thou (O Lord) who hast laid this present affliction upon me, vers. 10. in the end. Therefore do I in all patience and reverence humble myself before thee, and submit myself wholly to thy good pleasure, vers. 10. in the beginning. The Prophet giving the Lord no rest till he find rest from his trouble, doth by a fourth argument solicit his prevailing with the Lord in his suit: thus, Arg. 4. I quail and faint under the burden of this my affliction, it being far surpassing my strength, ver. 11 in the end. It may please thee therefore (O Lord) to remove it from me, vers. 11. in the beginning. Where the Prophet maketh his request in these words: Remove from me thy wound: that is, the affliction laid upon me, which is to my person and state, as a wound unto my body. The ground of this fourth reason is a consideration of the Lords most wise and gracious proceeding: who doth proportion out afflictions to the measure of strength in his children: and will not suffer the rod of the ungodly to rest on his Saints, lest they also should reach out their hand to iniquity. To the Antecedent of this fourth reason the Prophet hath yielded this illustration: If no man be of sufficient strength to endure thy afflicting hand, then must I needs faint under it. But no man is of sufficient strength to endure thy afflicting hand, vers. 12. Where the Prophet showeth, that man is no more able to bear the burden of affliction, than a moth is able to endure a bruise offered unto it by one's hand. But assoon as the Lord afflicteth him for his sin, he melteth and dissolveth as being of no strength to bear it. Therefore must I needs faint under it, vers. 11. in the end. The Assumption is amplified by three several arguments: namely, 1. By noting the efficient cause moving the Lord to inflict punishments: which is the iniquity of man, vers. 12. in the first part thereof. 2. By a comparison: wherein man and whatsoever is of strength and excellency in man, is compared in weakness to a moth, thus: As a moth is so exceedingly brittle, as that with a touch of the finger it is presently dissolved: So man and whatsoever is of strength and excellency in man is so weak, that it cannot endure the touch of the Lords afflicting finger, without being reduced to nought, vers. 12. in the midst. 3. By imparting with us the nature and condition of man: he being in his nature & condition nought else but a mere vanity. Out of which consideration he thus concludeth: Nothing merely vanity is of sufficient strength to endure the afflicting hand of God. Every man is merely vanity, vers. 12. in the end. Therefore no man is of sufficient strength to endure the afflicting hand of God, vers. 12. in the former part of the verse. The Prophet having thus dilated upon the fourth argument, he returns to solicit his main suit, remembering unto the Lord the quality and condition of his life, as a reason whereby to draw the Lord to a merciful regard of his said suit. His conclusion is this: Arg. 5. If my abode in this life be very short, I pray thee whilst opportunity is offered of showing mercy unto me, show it in delivering me from my present trouble. But my abode in this life is very short, vers. 13. in the end. Therefore whilst opportunity is offered of showing mercy unto me, show it in delivering me from my present trouble, vers. 13. in the beginning. The Assumption is not expressed in these very terms: but in steed of the said Assumption, the illustration thereof is set down thus: I am a pilgrim and a seiourner here upon earth, as my predecessors were, vers. 13. in the end. Therefore am I of a short abode here upon earth and in this life. The conclusion of the 5. argument being in the beginning of the 13. verse, is there amplified by acquainting us with the manner and form of offering unto the Lord this petition for deliverance from the said affliction. The manner and form here used, is The petitioners extraordinary vehemency and earnestness in pressing the Lord to a grant of the petition offered. This extraordinary vehemency in the petitioner, is expressed in this sort: 1. By iterations of calling upon the Lord to hear him. For he doth thrice call on the Lord to hear him, vers. 13. in the beginning and midst. 2. By the petitioners crying unto the Lord, vers. 13. in the midst. 3. By effusion of his tears, vers. 13. in the midst. This vehemency and earnestness of the petitioner with the Lord, expressed by the particulars mentioned, may serve for a motive whereby to prevail with the Lord in this suit for deliverance. For this earnestness and importtunacie in our prayers proceeding from a true sense of our wants and accompanied with faith in the Lords promises, is a thing commanded by him and such as wherein he taketh special contentment: and for that regard of great force with the Lord. The Prophet having been thus extraordinarily earnest with the Lord in the 13 verse: he doth in the 14. and last verse close up and conclude his suit, by propounding unto the Lord the end for which he beggeth deliverance from the present cross which lieth so heavily upon him. His persuasion is this: Arg. 6. If thy afflicting hand continue upon me, I shall have no time before I die of refreshing and fitting myself to do thee honour and service. But I would most willingly have some time before I die of refreshing and fitting myself to do thee honour and service, vers. 14. in the later part of the verse. Where unto these words (That I may refresh myself before I depart hence) I take the exposition, which I have set down, to be most agreeable, and suiting with the Prophet's intention in this last argument. Therefore I pray thee let not thy afflicting hand continue upon me, vers. 14. in the beginning. Where the Prophet entreateth the Lord to stay his hand from him: that is, to desist from afflicting him any longer. PSALM. 49. TO the Master of the Quire amongst the sons of Corah, a Psalm committed to be sung. 2 Hear this all ye people: give ear all ye that dwell in the world: 3 Aswell low as high, the rich aswell as the poor. 4 My mouth shall deliver manifold wisdom: and the meditation of my heart manifold knowledge. 5 I will incline mine ear to a parable: I will utter my worthy sentence on the harp. 6 Wherefore should I fear in the evil days, when the wicked shall compass me about, as at my heels? 7 Namely, such as trust in their goods, and boast in the multitude of their riches. 8 A man can by no means redeem his brother: he cannot give his ransom to God: 9 (For the redemption of their life is over dear: and shall never be compassed.) 10 That he may live still for ever, and not see the grave. 11 For it is seen that the wise do die: and likewise that the ignorant and foolish do perish: and leave their riches for others. 12 Their intention is that their houses and their habitations shall continue for ever, even from generation to generation: in that they call them by their names upon earth. 13 Yet man shall not continue in honour. He is like the beasts that die. 14 This their way showeth their folly: yet their posterity do greatly approve their course. 15 Like sheep they shall lie in the grave: death shall devour them: and the righteous shall have dominion over them in the morning: and hell shall consume their form being raised from out the house thereof. 16 But God will deliver my soul from the power of the grave: and he will receive me to himself. 17 Be not thou afraid therefore, when one is made rich, and when the glory of his house is increased. 18 For he shall take nothing away with him when he dieth: neither shall his pomp descend after him: 19 Though he blessed his soul in his life: and men praise thee, in that thou makest much of thyself. 20 Howsoever they come even to the age of their fathers: yet shall they never enjoy the light. 21 A man in honour having no understanding, is made like to the beasts that perish. ANALYS. PSALM. 49. The position debated by the Prophet in this Psalm, I take to be this: That the godly should not fear the wicked, though abounding in riches and glorying in the strength of them, vers. 17. That this is the position handled here by the Prophet, may appear by comparing the 17. verse with the 6. and 7: where the Prophet professing this much, that there is no cause why himself should fear the wicked, namely, such as repose on their wealth and boast in the multitude of their riches, though they beset him on each side, and be as it were at his heels ready to surprise him. After he hath at large from the beginning of the 8. verse to the end of the 16. set down an illustration and proof of that which he so professeth of himself: he doth in the 17. verse direct his speech to all godly men in general, concluding by way of exhortation out of the argument and profession delivered in the said 6. and 7. verse, That none of them ought to fear the wicked, though abounding in riches and glorying in the strength of them. This particle of the position, which concerns the glorying of the wicked in their wealth, is not in the 17. verse expressed in formal and distinct terms: but forasmuch as it is added by the Prophet to the argument used in the 6. and 7. for proof of the 17: we must conceive it to be a part of the position couched in the said 17. verse. Now before he proceed to a real discussing of the said position: forasmuch as it contains no vulgar and mean point of knowledge, but such a doctrine as is worthy of all regard, howsoever it may seem in the eye of the carnal man a contemptible paradox: the Prophet hath thought meet to honour it with a preface. In the preface, the Prophet 1. Summoneth such as are to be his auditors. 2. Soliciteth audience and attention at their hands. The summons is performed by him, 1. In general, vers. 2. 2. In particular, vers. 3. In the general summons, all people and inhabitants of the earth indistinctly are cited. But least any should think themselves privileged and exempted from tendering their appearance upon this general summons: he doth in the 3. verse particulate the several estates and degrees of persons, that are cited to appear: namely, The vulgar people, the noble, the rich, and the poor. And these, as they are all equally and without partiality summoned: so are they all indifferently and without personal regard bound to become auditors of the doctrine to be propounded. His soliciting of audience and attention at the hands of all people of what degree and quality soever is performed by presenting unto their consideration: 1. The excellency and worthiness of the said doctrine, vers. 4. Where to note the singular value of it, and the instruction it doth minister, it is entitled by the name of wisdom and knowledge: and in the 5. verse, by the name of a parable and sentence most worthy to be observed. 2. His readiness to concur with them in a serious meditation thereof, ver. 5. in the beginning. Where he professeth that in regard of the excellency of the said doctrine, he will incline his ear thereto, that is, withal care and reverence meditate thereon together with them. 3. The manner and form of tendering and publishing the said doctrine, vers. 5. in the end. Where he saith, that he will deliver and publish it on his harp, that is, in such form and manner as is very pleasing and delightful. These particular motives used by the Prophet to solicit and draw all the inhabitants of the earth to an attentive hearing of the said doctrine, are thus concluded: If the doctrine I propound, contain matter of excellent wisdom: if myself shall in person readily concur with all men in the serious meditation of it: if I shall publish it in a pleasing form and sort: then let all men attentively hear the said doctrine. But the doctrine I propound, contains matter of excellent wisdom: myself shall in person readily concur with all men in the serious meditation thereof: I shall publish it in a pleasing form and sort. vers. 4.5. Therefore let all men attentively hear the said doctrine, vers. 2.3. The Prophet having thus summoned and solicited each condition and sort of people to the hearing of the said doctrine: he doth now proceed to a particular and actual demonstration of the same. The doctrine to be demonstrated, is the position above remembered, namely: That the godly man should not fear the wicked, though abounding in riches and glorying in the strength of them, vers. 17. The demonstration of this position is twofold: The one from an instance in the Prophet's one person, delivered in a comparison of parity, vers. 6. and 7. The other is from the consideration of the wretched condition whereto the wicked are subject at their death. vers. 18. The instance taken from the Prophets own person for cleared the said position is concluded thus: I the Prophet fear not the wicked, though abounding in wealth and glorying in the strength thereof, ver. 6.7. Therefore let no other godly man fear them, vers. 17. The former part of this reason, which contains the instance taken from the Prophets own person, is cleared thus: If the wicked notwithstanding their wealth die in their own persons: in the memory and honour of their names: and likewise in the persons of their posterity: then is there no just cause why I the Prophet should fear them, though glorying in the strength of their wealth. But the wicked, notwithstanding their wealth, die in their own persons: they die in the memory and honour of their names: they die also in the persons of their posterity. The first branch of this Assumption is vers. 8. & 10: the second is vers. 12. and 13: the third is vers. 15. Therefore there is no just cause why I the Prophet should fear the wicked, though glorying in the strength of their wealth, vers. 6. and 7. The first branch of the Assumption, which concerns the dying of the wicked in their own persons, notwithstanding the strength of their wealth, is expressed ver. 8. & 10. Where it is confidently averred, that out of the strength of riches there cannot be presented unto God a sufficient price whereby to deliver the wicked from death into a state of immortality in this life. Which in sum and effect is all one, as if it were said: The wicked are undoubtedly to die in their own persons, notwithstanding the strength of their wealth wherein they trust. Now this first branch of the said Assumption is proved by two several arguments: whereof The one is set down, vers. 9 The other is delivered, vers. 11. In the 9 verse, the argument proving that the wicked, notwithstanding their riches, die in their own persons, is concluded thus: If it be impossible out of riches to present unto the Lord a sufficient value whereby to deliver the wicked from death: then are they, notwihhstanding their riches, assuredly to die in their own persons. But it is impossible out of riches to present unto the Lord a sufficient value whereby to deliver the wicked from death, vers. 9 Therefore the wicked, notwithstanding their riches, are assuredly to die in their own persons, vers. 8. and 10. In the 11. verse, the proof that the wicked, notwithstanding their riches, are to die in their own persons, is this: All men, aswell the wise as the foolish, do in person die, vers. 11. The wicked are in the number of the wise, or the foolish. Therefore the wicked, notwithstanding their riches, do in person die, vers. 8. and 10. The proposition is confirmed: 1. By a testimony from common experience and observation, vers. 11. in the beginning. Where it is said, That it is seen and observed, that the wise and the foolish die: and therefore it is out of question that they die. 2. By a special act of leaving their goods to others either by testament and gift, or by way of other conveyance. The conclusion is this: They leave their wealth to others by way of testament, or other conveyance, vers. 11. in the end. But in case they had an immortality on earth; they would not leave or abandon that, which is the entertainment of their life and the strength they repose on. Therefore it is apparent that they are subject to death, ver. 11. in the beginning. The second branch of the above mentioned Assumption importing the dying of the wicked in the memory and honour of their names, is recorded in the beginning of the 13. verse. Where it is said: Yet man shall not continue in honour: that is: he cannot make the memory and honour of his name immortal: but the memory of his name shall perish. In this exposition, as being most suitable with the sense of the 12. verse immediately proceeding, I follow the French. That the wicked die in the memory and honour of their names, the Prophet showeth: 1. By an argument of Diversity: wherein he imparteth with us, first the end which the wicked propound unto themselves, namely the immortality of their names amongst men: secondly, the means used by them for attaining to this end: which is the building of magnifical houses, and entitling them with their names. Now the said argument is thus set down: The intention of the wicked is to eternize the memory of their names, by building fair houses and calling them by their names upon earth: that is, amongst men in the world, v. 12. Where by particulating this means of giving immortality to their names, he understandeth all other means to this purpose. Yet shall they not make their memory and honour of their names immortal, vers. 13. in the beginning. 2. By a Similitude: which being laid forth in her parts, is this: As brute beasts perish, and together with them the remembrance of them, ver. 13. in the end. So the wicked who glory in their riches shall perish, without leaving any memory of their names, vers. 13. in the beginning, and end also. The third and last branch of the aforesaid Assumption, concerning the dying of the wicked in the persons of their posterity, is delivered in the 15. verse: where it is avouched that the posterity of the wicked shall lie in the grave and be devoured by death. But before he proceed to a particular declaration of this point, he brandeth their posterity in the 14. verse with a note of extreme madness: in that discerning the folly and vanity of their ancestors proceedings, they do notwithstanding approve and follow them. Hereupon in the 15. verse the Prophet inferreth that it succeedeth with them as with their predecessors. For death seizeth upon them and consumeth them. The truth of this third branch the Prophet maketh evident. 1. By a Similitude, thus, vers. 15. in the beginning. As death seizeth upon cattle and consumeth them to nought: So death seizeth upon the posterity of the wicked, and consumeth them in the grave to dust. 2. By a comparison from the greater, thus: Hell shall seize upon them and eternally torment their persons raised from out the grave: that is, in the day of judgement, vers. 15. in the end. No marvel then if corporal death seize on them, and consume them in their graves, v. 15 in the beginning. The first part of this comparison from the greater, is amplified by a Dissimilitude, wherein the condition of misery prepared and reserved for the wicked in that day of the general resurrection, is set forth unto us by notifying the different estate ordained for the righteous in the said day. The Dissimilitude is this: The righteous shall in that day of the general resurrection eternally reign in heaven over the wicked, vers. 15. in the midst. Where the said day is called the Morning. But hell shall eternally torment the wicked at the same day, vers. 15. in the end. To the former sentence of the said Dissimilitude there is yielded this proof: Undoubtedly I the Prophet shall in the last day by the mighty power of the Lord, both rise and be received into heaven to reign in glory over the wicked, vers. 16. Therefore all other righteous men likewise shall in that day both rise and reign in glory over the wicked. For what appertaineth unto the Prophet in regard of his faith in the Messias, whereby he is righteous: the same belongeth to each other man that hath the same faith, whereby he is justified. The Prophet having hitherto from the beginning of vers. 6, to the end of the 17. demonstrated the main position of this Psalm by propounding and debating an instance taken from his own person: he doth now in the 18. verse proceed to a further illustration of the said position, by drawing into consideration the wretched condition whereto the wicked are subject at their death. He reasoneth upon this ground after this sort: If the wicked shall at their death rest naked and stripped of all their wealth and glory, and so be in a most miserable case: the godly ought not to fear them though they abound and glory in their wealth. But the wicked shall at their death rest naked and stripped of all their wealth and glory, and so be in a most miserable case, vers. 18. Therefore the godly man ought not to fear them though they abound and glory in their wealth, vers. 17. The Assumption is amplified, 1. By an argument of Diversity, thus: Though they live an happy life in the world, both in their own flattering conceit, and in the opinion of others who do applaud them, vers. 19 Thus doth this verse (according to the French) cohere with the 18: and is thus expounded by Calvin and Marlo. It is said, that the wicked blesseth his soul in his life: that is, he flattereth himself with a conceit that he enjoyeth an happy life in following his pleasures and commodities: yet shall they at their death rest naked and stripped of all their wealth and glory, and so be in a most wretched case, vers. 18. 2. By a comparison from the greater, thus: After this life, though never so long, they shall be excluded from eternal life, vers. 20. So I expound this verse according to Tremell. No marvel then if at their death they rest naked and stripped of their wealth and glory, vers. 18. The first part of the said comparison, which concerns the exclusion of the wicked from eternal life, is cleared by a Similitude: wherein, touching this point of uncapablenes of eternal glory, they are resembled unto brute beasts. The said Similitude distinguished into her parts, is this: As the brute beasts die and rest uncapable of eternal life, vers. 21. So shall the wicked die and rest uncapable of eternal life, vers. 20.21. Whereas in this 21. verse it is said: A man in honour having no understanding: we must take it for a description only of the wicked, which have been spoken of throughout this Psalm. But withal it contains the cause that maketh the wicked uncapable of eternal life: which is the want of the knowledge and fear of God: which being in the wealthy and honourable wicked, is a bar betwixt heaven and them. PSALM. 50. A Psalm delivered to Asaph. The mighty God, the God jehova hath spoken and called the earth from the rising up of the Sun, to the going down thereof. 2 Out of Zion a place of most perfect beauty God shineth. 3 Our God will come and will not keep silence. There shall be a devouring fire before him, and a mighty tempest round about him. 4 He calleth upon the heavens above, and on the earth, that he may deliver unto his people what is law, saying: 5 Gather unto me those who are my well-beloved, who have made a covenant with me by sacrifice: 6 When the heavens declared his righteousness, and God to be a sovereign judge. 7 Hear O my people (saith he) and I will speak: hear O Israel, and I will contest with thee: I am God, even thy God. 8 I will not reprove thee for thy sacrifices, or thy burnt offerings, though they were not continually before me. 9 I will take no bullock out of thine house, nor goats out of thy folds. 10 For all beasts of the forest are mine, and the beasts on a thousand mountains. 11 I know all the fowls of the mountains: and the wild beasts of the field are mine. 12 If I should be hungry, I would not tell thee: for the world is mine, and all that therein is. 13 Will I eat the flesh of bulls, or drink the blood of goats? 14 Offer unto God praise: and pay thy vows unto the most high: 15 And call upon me in the day of trouble: I will deliver thee, that thou mayst glorify me. 16 But unto the wicked, saith God: What hast thou to do to declare mine ordinances, and to take my covenant in thy mouth? 17 Seeing thou hatest correction, and hast cast my words behind thee. 18 When thou seest a thief, thou runnest with him: and thou art partaker with the adulterers. 19 Thou givest thy mouth to evil, and with thy tongue thou forgest deceit. 20 Thou sittest and speakest against thy brother: and slanderest thy mother's son. 21 Thou didst these things: and because I held my tongue, thou thoughtest that I was like thee. But I will reprove thee, and set them in order before thine eyes. 22 Consider now this, ye that forget God: lest I tear you in pieces, and there be none to deliver you. 23 He that offereth praise, doth glorify me: and who composeth his way, him will I cause to enjoy the salvation of God. ANALYS. PSALM. 50. The Prophet in this Psalm representeth unto us the Lord our God in the quality of a judge sitting in his throne of Majesty, & assisted with a most solemn assembly and presence of all creatures in heaven and earth: before whom as witnesses of his upright and equal proceeding, he disputeth and determineth a cause in controversy betwixt himself and his people of Israel. The controversy is this: What that is, wherein the true worship of the Lord consisteth: whether it be the ceremonial action of sacrificing, or the spiritual conformity of the heart to the Lords will. That we may the better conceive what is delivered in this Psalm, we are to consider that there be two parts thereof: The one, a preface: from the beginning of the first verse, to the end of the seventh. The other, the Lords contestation with his people about the said controversy: from the beginning of the 8. verse, to the end of the 23. Touching the preface: the scope thereof is to show, that there is just cause why the Israelites ought with all attention and reverence to hear the Lord, while he debateth this question of his worship with them. To induce them to this duty of all careful and respective hearing, there are exhibited in the said preface two arguments: 1. The first is, a description made by the Prophet of the Majesty, wherewith the Lords coming into his most royal Court to define of the said controversy, is accompanied vers. 1.2.3.4.5.6. 2. The second is, a motive propounded, ver. 7. by the Lord himself, taken from the consideration of the singular mercy showed by him unto the Israelites. The Majesty of the Lords coming into his judicial Court for the purpose mentioned, is by the Prophet set forth unto us by sundry particulars, namely: 1. By a summary report of his nature, vers. 1. Where he, who cometh as judge in this cause, is said to be, The mighty God, the God jehova: and therefore of infinite Majesty. 2. By his action of summoning the solemn assembly that is to be present at this judgement, 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 solemnly summon the said assembly. 3. By noting the greatness of this assembly, vers. 1. and 4. Where it appeareth that all creatures on earth and in heaven also are summoned to furnish this solemn presence: that they might be witnesses of the Lords proceeding with his people. 4. By the magnificency of the place, where the Lord is to sit as judge, and to shine in his glory. This place is Zion, vers. 2. Where it is said: That out of Zion God shineth: that is, Zion is the place, out of which he speaketh, and where he showeth himself for the sentencing of the cause in question. That Zion is a place of magnificency, it appeareth by this, in that it is called, a place of most perfect beauty: that is, a place which had the word and ordinances of the Lord, in which the beauty of his holiness, power, wisdom, mercy and justice was discerned and beheld. 5. By the end of his coming as judge 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 reprove his people, and deliver unto them (as it is said ver. 4.) what is law in the cause controversed. 6. By the glory of his power, vers. 3. Where, by these words (there shall be a devouring fire before him and a mighty tempest) is expressed the mighty power of the Lord, whereby he is able to revenge himself upon the contempt of his Majesty, and to frustrate all opposition against him. 7. By imparting with us the formal course, which the Lord holdeth in citing the parties, namely, the Israelites, with whom he is to deal in this controversy. The course he taketh for citing the said parties, doth consist: 1. In the summons made by himself of the apparitors, whom he is to employ in this proper service of citing the said parties. The apparitors employed in this service, are the creatures in heaven and earth, vers. 4. 2. In the charge and commission given by the Lord to the said apparitors for the service they are to perform, vers. 5. Where their commission and charge is noted to be this, namely: to cite and draw together his people to an appearance before him. And lest the said apparitors should fail in the performance of their charge by mistaking and citing one people for another: the Lord doth describe unto 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 well-beloved, vers. 5. 2. They are such, as made a covenant with the Lord, and confirmed it by interposing and offering of sacrifice, vers. 5. Now these actions of making and confirming the said covenant, are vers. 6. declared and distinguished by noting the time when they were performed: which was forthwith upon the publication of the law: When the heavens did yield unto the Lord this testimony, that he was a righteous God and the sovereign judge of the world, vers. 6. Thus you see the Description made by the Prophet of the Majesty of the Lords coming to sit in judgement upon the cause in controversy betwixt him and his people. And this is the first argument whereby to raise up in the Israelites all attentive and reverent hearing of the Lord. The second argument for this end and purpose, is a motive propounded by the Lord himself, and concluded thus: I who speak unto thee (O Israel) am be, who hath covenanted with thee to be a God of infinite mercy and favour unto thee, vers. 7. in the end. Where it is said: I am God, even thy God. Which words do import, that the Lord hath covenanted with his people to bestow upon them the blessings of this and the future life. Therefore thou oughtest in duty to hear me with all attention and reverence, while I contest with thee and decide the cause in question betwixt us, ver. 7. in the beginning. Hitherto of the preface of this Psalm. There followeth now to be considered, The Lord's contestation with the Israelites about this question of his worship. Of the Lord's contestation in this behalf there be two parts: The one, a refutation of their colourable pretences and allegations. From the beginning of the 8. verse to the end of the 13: and then from the beginning of the 16. verse to the end of the 21. The other, a pronouncing of sentence upon the cause in controversy: first interlocutorily, vers. 14. and 15: and then definitively, vers. 23. Touching the refutation made by the Lord of their colourable pretences & allegations in this question of his worship by sacrifices: to the end we may the better discern and judge how the Lord manageth the same: we must unfold and lay to open view the said allegations and pretences: they being not here expressed, but implied and left to our collection by the answer that is made unto them. The first pretence on the part of the Israelites for the justifying of the worship they perform unto the Lord in offering of sacrifices, is this: If the worship we tender unto thee in offering our sacrifices be hypocritical and worthy of censure: thou wilt not reprove our failing to offer them as often as is in thy law prescribed. For the omission of a sinful act is not reprovable. But thou wilt reprove our failing to offer sacrifices as often as is in thy law prescribed. Therefore the worship we tender unto thee in offering our sacrifices, is not hypocritical and worthy of censure. The Lords answer hereto is delivered in the 8. verse: where by way of contradiction he doth publicly protest against the Assumption of this their first pretence, in this sort: I will not (saith the Lord) reprove thee for thy sacrifices, or thy burnt offerings, though they were not continually before me: that is, as often as is prescribed, vers. 8. This his protestation against the Assumption of the Israelites first pretence, the Lord by force of argument doth make good and justify after this manner: If I should reprove thy failing in this behalf, it might seem I had need to demand and take sacrifices at thy hands. But I have no need to demand and take sacrifices at thy hands, vers. 9 That of this ninth verse the sense is such as I have set down, may appear by the proof thereof added in the two verses immediately following. Therefore I will not reprove thy failing in this behalf, vers. 8. The Assumption contained in this answer made by the Lord, is cleared by him: 1. First by this conclusion: Who is the Lord and owner of each sacrificeable creature in the world, he needs not to demand and take sacrifices at thy hands. But I jehova am the Lord and owner of each sacrificeable creature in the world, vers. 10.11. Therefore I need not to demand and take sacrifices at thy hands, vers. 9 2. Secondly, by preventing and refelling an exception that may be taken by the Israelites to the said Assumption. For whereas the Lord professeth, that he hath no need to demand and take sacrifices at their hands, they may reply upon him, thus: Thou desirest sacrifices, and takest contentment in them. Therefore it is probable that thou wouldst be supplied with them at our hands. The Lord in answer to this exception and reply of theirs, 1. First, showeth the inconsequence presented by the Israelites in the said reply. 2. Secondly, he doth utterly disclaim the antecedent part of the said reply. Touching the inconsequence: the Lord discovereth and layeth open the same by an argument of Diversity, propounded in the beginning of the 12. verse, thus: If I desired sacrifices and took contentment in them: yet should I not need to demand and take a supply of them at thy hands, v. 12. Where by the word, hungering, is signified the affection of desiring sacrifices: and by saying, I would not tell thee, is implied a resolution on the Lords part not to demand any sacrifices of them. So as he maketh the Israelites see hereby, that howsoever he should desire sacrifices, yet it followeth not that he would demand any at their hands. But now to make this evident, that the Lord, though he desired sacrifices, yet need not to demand them of the Israelites: he addeth and repeateth vers. 12, the reason which was before mentioned in the 10. and 11. verse. The reason is this: The sovereign Lord of the earth and absolute commander of all the creatures therein, need not take a supply of sacrifices at thy hands, though he desired them. But I am the sovereign Lord of the earth, and absolute commander of all the creatures therein, vers. 12. in the end. Therefore I need not take a supply of sacrifices from thee, though I desired them, ver. 12. in the beginning. Touching the Lords disclaiming the Antecedent part of the said reply: he performeth it in the 13. verse under this interrogatory form of speech, delivered with a show of disdain and detestation: Will I (saith he) eat the flesh of bulls, or drink the blood of goats? In which words, the Lord styleth and calleth his supposed desire of sacrifices and taking contentment in them, by the name of eating bullock's flesh, and drinking of goats blood: showing hereby, that he doth no less abhor the desire of sacrifices and taking delight in them, than he doth the eating of bullock's flesh, and drinking the blood of goats. And thus he peremptorily denieth and renounceth the antecedent part of the said reply and exception made by the Israelites, as a most profane and gross conceit of him. The Lord having from the beginning of the 8. verse to the end of the 13 refuted some part of the Israelits allegations in defence of their sacrificing: he doth in the 14. and 15. vers. deliver and pronounce his interlocutory sentence: showing what that is, wherein his true worship consisteth: which in general is The Spiritual conformity of our heart and life to the Lords will. The parts thereof here specified are these: 1. An acknowledgement of the Lords blessings, made 1. By tendering praise unto him, vers. 14. in the beginning. 2. By performance of vows, vers. 14. in the end. 2. A calling upon the Lord in the day of trouble, vers. 15. Now to this particular duty of invocation, the Lord persuadeth us by his sweet and gracious promise of help and deliverance, concluded thus: If by calling on me thou shalt receive deliverance from thy trouble: then fail not to call upon me. But by calling on me thou shalt receive at my hands deliverance from thy trouble, vers. 15. in the midst. Therefore fail not to call upon me, vers. 15. in the beginning. The Assumption, which contains the Lords comfortable promise of deliverance, hath an illustration by noting the end of this deliverance: which is this: That the person delivered may (to testify his grateful acknowledgement of so great a blessing) praise and magnify the power, wisdom, mercy and fidelity of the Lord showed in his deliverance. This is it which is meant by that action of glorifying the Lord, vers. 15. in the end. The interlocutory sentence being thus pronounced: the Israelites notwithstanding, as if they rested yet unsatisfied in the question of the Lords worship; reply again upon the Lord in the behalf of their sacrificing, thus: Who alloweth our profession of obedience and piety, must needs allow our sacrifices whereby the said profession is made. But thou canst not but allow our profession of obedience and piety. Therefore thou must needs allow our sacrifices whereby the said profession is made. In answer hereto, the Lord disavoweth the Assumption of this reply and rejecteth it as absolutely untrue, protesting unto the hypocritical Isralites, v. 16: That their profession of piety and obedience is very odious in his sight. And this I take to be the true meaning of the expostulation delivered in the said 16. verse: where the Lord doth by way of detestation reprove the Israelites, in that they being of a profane and impious heart, do notwithstanding in words and in the outward observances of sacrificing pretend great piety: speaking with such respect and reverence of the Lords word and covenant, as if their hearts were free from all thought of impiety, and their actions of sacrificing conformable to the law of the Lord. Now why their profession of piety and obedience should be odious in his sight, the Lord rendereth this reason: Who carrieth himself wickedly in the train of his life, his profession of piety is odious in my sight. But thou, O Israel, carriest thyself wickedly in the train of thy life, vers. 21. Where it is said: Thou didst these things: that is, thou hast employed thyself in these wicked actions. Therefore thou art he whose profession of piety is odious in my sight. vers. 16. The Assumption is cleared by the Lord, by laying forth in particularity sundry wicked actions committed by this hypocritical crew of Israelites: Thou canst not (saith the Lord) endure reproof: and thou contemnest mine holy word, vers. 17: Thou dost consort with thieves and adulterers, partaking in their sins, vers. 18: Thy speech is wicked and deceitful, vers. 19: Thou dost not spare to slander even thine own brother, vers. 20: Thou imaginest me the eternal Lord to patronize and allow this thy wickedness, vers. 21. in the midst. Therefore thou carriest thyself wickedly in the train of thy life, vers. 21. in the beginning. The last particular sin, wherewith in the antecedent part of this reason, the Lord chargeth the said hypocritical crew, being set down in the midst of the 21. verse, is there amplified, 1. By noting the cause of that impious imagination in the wicked. Now the cause which moveth the wicked man to imagine that the Lord favoureth and alloweth his wickedness, is the Lords long patience and delay of punishment, vers. 21. in these words: Because I held my tongue: that is, because I spared thee a long time and forbore to punish thee: therefore thou thoughtest that I was like thee: that is, concurring with thee in the approbation of thy wickedness. 2. By setting down the event and issue, which the said imagination and this abuse on the part of the wicked of the Lords long sufferance, draweth with it. The said event and issue is this: namely, The Lords proceeding in his good time to a real punishment of their wickedness. This action the Lord expresseth by threatening unto the wicked such a reproof and visible detection of their sins, such a representation and ranking of them before their eyes, as they shall be forced to acknowledge them without replying aught in their defence. This is then performed, when the Lord doth actually execute his justice on the wicked. Hitherto from the beginning of the 8. verse to the end of the 21. (the 14. verse and 15. only excepted, where the said interlocutory sentence is recorded) hath the Lord delivered his refutation of such colourable pretences and allegations, as the Israelites used in defence of the worship they performed in offering sacrifices. There followeth now the Lords proceeding to definitive sentence. But before the pronouncing thereof, he addresseth unto the Israelites an exhortation to observe and consider seriously both what hath been already delivered, and what the determination is he makes of this question touching his worship. The said exhortation is enforced by the Lord, thus: You shall perish, in case the carriage of the worship you are to present unto me be disagreeable to the sentence pronounced thereon by me, ver. 22. in the end: where their perishing is expressed under these terms: Lest I tear you in pieces, and there be none to deliver you. Therefore observe and consider seriously the determination I make of this question touching my worship, vers. 22. in the beginning. This exhortation being premised: the Definitive sentence followeth in the 23. verse, in these words: He that offereth praise, doth glorify me: and who composeth his way, him will I cause to enjoy the salvation of God. vers. 23. This definitive sentence compriseth a declaration of the particular, wherein the true worship of the Lord consisteth. To the end therefore that none might pretend ignorance in this question of the said worship: the Lord doth here as clearly distinguish and define wherein the said worship standeth, as if he should pronounce and deliver his definitive sentence under this formal conclusion: Whereby the Lord is truly worshipped, and whereto he promiseth eternal happiness, in that the true worship of the Lord consisteth. But by the sacrifice of praise the Lord is truly worshipped, and to the conformity of our heart and life unto his will eternal happiness is promised, vers. 23. Therefore in the sacrifice of praise, and in the conformity of our heart and life unto his will, the true worship of the Lord consisteth. This is it, whereto the Lord aimeth in his whole dispute with the Israelites in this Psalm. Whereas in the definitive sentence it is avouched and notified, that the Lord is truly honoured by the offer and sacrifice of praise: we are under the name of this one part of the Lords worship, to conceive as meant, each other part and duty of spiritual obedience unto God, whereby we do him this honour, as to confess and acknowledge to the glory of his name that he is the God, by whom all things in heaven and earth are disposed and ordered in wisdom, power, mercy and justice: and that in regard thereof we owe unto him all reverent acknowledgement and service whatsoever. PSALM. 51. 1 TO the Master of the Quire, a Psalm of David: 2 When the Prophet Nathan had been with him, after his entrance into Bathshebah. 3 Have mercy upon me, O God, according to thy loving kindness: according to the greatness of thy compassions, blot out mine iniquities. 4 Wash me thoroughly from mine iniquity, and cleanse me from my sin. 5 For I acknowledge mine iniquities: and my sin is alway before me. 6 Against thee, against thee only have I sinned and done evil in thy sight: that thou mayst be known to be just in thy speaking, and pure when thou judgest. 7 Behold, I was form in iniquity: and in sin hath my mother conceived me. 8 Behold, thou lovest truth in the inward affections: and thou hast taught me wisdom in the secret of mine heart. 9 Purge me with hyssop and I shall be clean: wash me and I shall be whiter than snow. 10 Make me to hear joy and gladness: that the bones, which thou hast broken, may rejoice. 11 Hide thy face from my sins, & raze out all mine iniquities. 12 Create in me a clean heart, O God: and renew a constant spirit within me. 13 Cast me not away from thy face: and take not thine holy spirit from me: 14 Restore unto me the joy of thy salvation: and support me with thy free spirit. 15 I will teach thy ways unto the wicked, that sinners may be converted unto thee. 16 Deliver me from blood O God, the God of my salvation: and my tongue shall sing joyfully thy righteousness. 17 Thou shalt open my lips O Lord: and my mouth shall show forth thy praise. 18 For thou delightest not in sacrifice: otherwise would I give it: thou delightest not in burnt offering. 19 The sacrifices of God are a contrite spirit: a contrite and broken heart, O God, thou despisest not. 20 Be favourable unto Zion according to thy good will: build the walls of jerusalem. 21 Then shalt thou take pleasure in the sacrifices of righteousness, the burnt offering and oblation: then shall they offer calves upon thine altar. ANALYS. PSALM. 51. The inscription of this Psalm doth particularly advertise us, 1. Of the author thereof, namely, David: and of the person, unto whose charge it was committed to order the singing of the same, vers. 1. 2. Of the time when the said Psalm was indicted. occasion whereupon the said Psalm was indicted. The time of inditing the said Psalm, was shortly after the Lord had addressed the Prophet Nathan unto David, to reprove and convince him of his adultery with Bathshebah, and of his murder in the person of Vriah. The occasion of inditing it, was the reproof and conviction performed by the said Prophet. For David being drawn thereby to a serious consideration of the said sins: to the end he might leave to the Church of God a testimony of his repentance, and a direction both to Prince and subject how to demean themselves in the case of any their transgressions against the Lord: thought meet to indite and divulge this most worthy Psalm. Now in the said Psalm the Prophet David tendereth unto the Lord his humble suit: 1. For himself. From the beginning of the 3. verse to the end of the 19 2. For the Church and commonwealth of Israel, verse 20.21. The suit he maketh for himself, is partly 1. For pardon of his sins, vers. 3.4.9.11.16. 2. For restitution to his former estate Of inward grace and sanctification, v. 12. Of outward favours & prerogatives, v. 13.14 These several suits he maketh for himself, he tendereth first singly, and soliciteth each of them in a peculiar sort: then he propoundeth them jointly, and pleadeth in common for the grant of them all, vers. 15.16.17.18.19. The request he maketh for pardon of his sins, is expressed in these different forms of speech: 1. Be merciful unto me in blotting out mine iniquities, as it were out of the book of debt and account, wherein thou hast recorded them, vers. 3. 2. Wash and cleanse me from my sin, vers. 4. to note that sin is merely pollution and filthiness. 3. Purge me from my sin with hyssop, vers. 9 that is, by the blood of the Messias: the sprinkling whereof upon us for the purgation of our sins, was represented by the ceremonial sprinkling of hyssop. 4. Hide thy face from my sin, vers. 11. 5. Deliver me from blood, vers. 16. that is, from the guilt of my bloody sins, and from the particular punishment due unto them. Howsoever it hath pleased the Prophet to deliver his suit for the remission of his iniquities, in this variety of phrase: we must know that he doth in each of them comprehend this sense: Be merciful unto me for the pardon of my sins, vers. 3.4.9.11.16. Let us now see how he pleadeth with the Lord for the grant of this pardon. To persuade the Lord hereto, he useth sundry arguments. The first whereof is this: Arg. 1 Thou art O Lord of a nature gracious, and abounding in compassion, vers. 3. in the midst. Therefore accordingly thereto be merciful unto me for the pardon of my sins, vers. 3. in the beginning and end. Having remembered unto the Lord the exceeding goodness and graciousness of his nature, with request that the Lord would answerably thereto proceed with him: now lest some exception might be taken against him for impenitency and disacknowledgement of his offence: the Prophet doth acquaint the Lord how he demeaneth himself in this behalf: namely, that he doth with grief of heart humbly confess and acknowledge his iniquities. Which confession he maketh as having a special eye and regard to the Lords promise of mercy in the case of our return unto him by unfeigned confession and humiliation. Out of this argument he pleadeth thus with the Lord for remission of his sins: Arg. 2. Who with a sensible feeling and grief for his sins doth humbly confess and acknowledge them: unto him (O Lord) it may please thee to be merciful in the pardon of his sins. This is the Lords promise in effect. But I with a sensible feeling and grief for my sins, do humbly confess and acknowledge them, vers. 5.6. Therefore it may please thee to be merciful unto me in the pardon of them, vers. 3.4. The Assumption is by the Prophet amplified diversly: 1. By noting the end of this his confession: which is, that it may thereby appear how justly the Lord hath proceeded with David, both in reproving him for his sin by the Prophet Nathan, and in punishing him by the death of his child, vers. 6. in the later part: where it is said: That thou mayst be known to be just in thy speaking, that is, in thy reproof of me made by Nathan: and pure when thou judgest: that is, found upright in thy proceeding with me, when thou didst punish me in the person of my child. 2. By setting down the very root and spring of the sins confessed by him: namely, the original corruption of his nature: whereof he confesseth himself guilty, even then when he was form and cherished in the womb of his mother, vers. 7. 3. By declaring the form and manner of committing the sins confessed: which was wittingly and with knowledge, vers. 8. Where the Prophet to aggravate his sin, acknowledgeth, That the Lord not only requireth at his hands an upright carriage of life, as things which he loveth and delighteth in (which is expressed by saying, that the Lord loveth truth in the inward affections, that is, he loveth and requireth the integrity of the heart, and a carriage answerable thereto.) But had also acquainted him with the knowledge of that which he loveth and requireth. For the wisdom which the Lord taught him in the secret of his heart, was the knowledge hereof: namely, that the Lord required at his hands a forbearance of all sinful actions, and particularly of murder and adultery: as also a performance of such holy duties as are commanded in the law. Now the Prophet's confession of his knowledge in this behalf, doth necessarily imply a like confession of committing wittingly and wilfully the sins, for the pardon whereof he is an humble suitor. David having added to the acknowledgement of his sins in general, a partticular confession of the end, for which he acknowledgeth them: of the root and fountain, from whence they issued: of the form and manner also of committing them: doth further in all humbleness enforce his suit for the remission of the same, thus: Arg. 3. If by thy remitting of my sins I shall subsist before thee in a condition and estate of righteousness: I pray thee let me find favour at thy hands for the remission of them. But by thy remitting of my sins I shall subsist before thee in a condition and estate of righteousness, vers. 9 Where in saying, that being purged and washed from his sin, he shall be clean and whiter than snow: he noteth the estate and condition that succeed and followeth the remove and pardon of our unrighteousness. And this estate in the account of the Lord, who unto the true believer imputeth no sin, but holdeth him for righteous in Christ, is an estate of righteousness. Therefore I pray thee (O Lord) let me find favour at thy hands for the remission of them, vers. 3.4.9. To the Assumption there is yielded this declaration: 1. From the efficient cause both of the pardon desired, and of the righteousness ensuing thereupon: which is the sprinkling of the blood of the Messias, figured by the ceremonial sprinkling of hyssop, vers. 9 in the beginning. 2. From a double comparison: for in the said 9 verse: First, he compareth the righteousness spoken of, to the purity and beauty that followeth upon purging and cleansing. The comparison being in her parts laid forth, is this: As he that is purged and washed becometh clean and fair: So I the Prophet being purged from my sin, shall become righteous. Secondly, he compareth the said righteousness to the whiteness of snow, vers. 9 in the end: where he maketh the degree of perfection in the said righteousness to exceed the perfection of whiteness in snow. The comparison is this: The perfection of whiteness in snow is in a very high degree: But the perfection of the righteousness, which will befall unto me upon the remove of my sin from me, will be in an higher degree and measure. The Prophet being exceedingly afflicted aswell with grief in that he had displeased the Lord, as with the consideration of the judgements denounced by Nathan against his sins: and being desirous to be relieved in this behalf out of some special knowledge and assurance in his heart, that the Lord is reconciled unto him: doth by way of amplifying the suit for remission of his sins, accompany the same in the 10. verse with interposing this request: That the Lord would be pleased not only to be reconciled unto him, but assure him likewise hereof, vers. 10. This motion for some assurance in his heart, that the Lord hath remitted his iniquities, is propounded and delivered in these terms: Make me to hear joy and gladness. As by hearing, he meaneth such a knowledge as may assure him: so by joy and gladness, he understandeth the pardon and reconcilement itself, whereof he is desirous to be assured. This reconcilement he calleth by the name of joy and gladness, to note the comfortable effect, which it worketh in the heart of an humbled and penitent sinner. Now this motion for assurance in his heart of pardon and reconcilement on the Lord's part, he enlargeth and urgeth in the 10. verse by a consideration taken from this particular end thereof: namely, That as he hath been dejected and broken both with grief for his sin, and with fear of the judgements denounced against him: So he may upon assurance in his heart of the Lords reconcilement with him, take special joy and comfort in his ancient love and favour towards him, vers. 10. Where the Prophet resembleth the breaking of his heart with grief, to the breaking of his bones by any force and violence. Hitherto from the beginning of the 3 verse to the end of the 11, the Prophet hath by sundry reasons mediated with the Lord the pardon of his sins. Now followeth the humble motion he maketh for restitution unto his former estate: 1. Of inward grace and sanctification. 2. Of outward favours and prerogatives. For restitution unto his former estate of sanctification, he delivereth his motion under these terms: Create in me a clean heart O God: and renew within me a constant spirit, vers. 12. The thing requested in this motion, is a reviving of his former holy desire and care to serve the Lord ever after in obedience of heart & life. This reviving of the said desire and care he calleth the creating of a clean heart in the first part of the verse: and the renewing of a constant spirit in the latter part thereof. David had upon his fall so little sense and feeling of the grace of sanctification, as that he speaks as if he had utterly lost it, and so stood in need of a new infusion and creation thereof: whereas it was not utterly extinguished, but exceedingly impaired and decayed only: as may appear in that by way of interpretation he calleth it in the latter patt of the verse, a renovation and raising thereof to the same degree wherein it was in former time. This reviving of his former holy desire and care to serve the Lord, the Prophet describeth unto us: 1. By noting the principal efficient and author thereof: who is God. 2. By declaring the subject, wherein it is: namely, the heart. 3. By implying the form and manner of working it: which is, by a course of purging and cleansing the heart. 4. By showing, that he would have this grace of renovation (which he calleth a constant spirit) permanent and firm, not subject to alteration. So as here withal is implied the end of the said renovation: namely, That he may ever without defection honour God. His petition to be restored unto his former estate of outward favours and prerogatives, is contained verse 13. and 14. in these words: Cast me not away from thy face: and take not thine holy spirit from me: but restore unto me the joy of thy salvation, and support me with thy free spirit, vers. 13.14. It seems that in presenting of this motion, the Prophet had a reference to the Lords proceeding with Saul, whom he cast off, and from whom he retired the graces of his spirit. And therefore by these words (thy face, thy holy spirit, the joy of thy salvation) I take to be meant the outward testimonies and prerogatives of the Lords kind and favourable proceeding with David, in which he was wont to rejoice: namely, 1. The place of the Lords worship, whereto he resorted. 2. The continuance of the Sceptre in his person and the line of his posterity. 3. His ability to manage the duties of his calling in the said Sceptre. 4. The love and obedience of his subjects towards him. 5. Good success in the courses held by him. 6. The Lord's protection of him. These graces and favours are the Lords face, the Lords spirit, the joy of the Lords salvation: which the Prophet by desert on his part, and by the rule of justice on the Lord's part, had forfeited and lost: howsoever in act and by the Lords most gracious sufferance, he enjoyed them as yet. And therefore discerning in his heart of the forfeiture he had made in this behalf, prayeth the Lord in the thirteenth verse: That neither himself may be removed from them, nor they withdrawn from him: But that the Lord would be pleased (as he prays, vers. 14.) to restore and confirm unto him his former title and interest in them: and so by the power of his spirit support him in the comfortable and free enjoyance of the said prerogatives. Hereby we plainly discern what is the subject of the Prophet's petition in this place: namely, That whereas in desert on his part, and by the law of justice on the part of the Lord, he had forfeited the said favours and prerogatives: The Lord notwithstanding would be pleased to reconfirme unto him his former title and interest in them, and support him in the enjoyance of the same, vers. 14. This suit he handleth and amplifieth: 1. By an argument of Diversity, thus: Remove me not from the said favours and prerogatives, nor retire them from me, vers. 13. But reconfirme unto me my former interest in them, and support me in the enjoyance of them, vers. 14. 2. By noting the efficient cause, whereby this reconfirmation and support is to be performed: namely, the free, cheerful, and comfortable spirit of the Lord: which doth enfranchise us into the state of the Lords children, and doth entertain us therein. The Prophet having singly and in several made tender unto the Lord of his humble suit, first for pardon of his sin: and then, that he may be restored and reinvested into his former estate aswell of inward grace and sanctification, as of outward favours and prerogatives: he doth now jointly and in common plead for grant of the whole suit he maketh for himself in this Psalm. His suit for himself considered jointly in all the parts thereof, is now this: That the Lord would be pleased to grant him both pardon of his sin, and restitution also into his former estate aswell of inward grace as outward favours, vers. 16. This joint suit for these three particulars I take to be specially meant and delivered in the 16. verse. For whereas he saith: Deliver me O God from blood: his suit may well be interpreted to be this; That the Lord would not only remit unto him his sin: but remit likewise this particular punishment due unto his sin: namely, the forfeiture he hath made aswell of the measure he had of inward grace, as of the outward prerogatives above remembered. To persuade the Lord to yield him contentment herein; the Prophet acquaints him with a double resolution he hath in his heart, whereby to glorify him. For upon grant of this whole suit, he professeth: 1. That he will further the instruction and conversion of others unto the Lord, vers. 15. 2. That he will publish and magnify the Lords fidelity in keeping promise with his children, vers. 16.17. The first duty which he professeth to perform for glorifying the Lord, is concluded thus: If upon obtaining mercy at thy hands for pardon of my sin, and for restitution into my said former estate, I shall be drawn to glorify thee by furthering the instruction and conversion of others unto thee: it may please thee (O Lord) to grant unto me the pardon and restitution desired by me. But upon obtaining mercy at thy hands for pardon of my sin, and for restitution into my said former estate, I shall and will glorify thee by furthering the instruction and conversion of others unto thee, v. 15. Where the conversion of others to the profession of the Lords name is set down as an end: and the instruction of others as a special mean whereby to attain unto the said end. Therefore it may please thee (O Lord) to grant unto me the pardon and restitution desired by me, vers. 16. The second duty he professeth to perform, and by performance whereof he would move the Lord to a compassionate regard of his suit, hath this conclusion: In case thou show mercy unto me for the pardon of my sin, and for restitution into my said former estate: thou shalt thereby open my lips to publish and magnify thy fidelity in keeping promise with thy children. vers. 16. and 17. Wherefore (O Lord) it may please thee to show mercy unto me for the pardon of my sin, and for restitution into my said former estate, vers. 16. in the begin. The Antecedent part of this reason, which contains a profession on the part of the Prophet, of setting forth the praise of the Lords fidelity in keeping promise with his children, is handled and enlarged thus: I will, in case thou show unto me the mercy desired, offer unto thee either sacrifice or praise. But I will not offer sacrifice unto thee, vers. 18. in the midst. Where he saith: Otherise would I give sacrifice unto thee: that is, Forasmuch as thou delightest not in sacrifice, but dost reject it, I will offer no sacrifice unto thee. Therefore will I offer praise unto thee, vers. 16. and 17. In the 16. he affirmeth that his tongue shall sing the Lords righteousness and fidelity in keeping promise. In the 17. he professeth that he will open his lips and set forth the Lords praise in this behalf. The Assumption is cleared by this argument: Sacrifice is not pleasing unto thee, vers. 18. in the beginning and end. Therefore I will not offer it, vers. 18. in the midst. To the Antecedent of this reason there is yielded this evidence: That which in thy service is pleasing unto thee, is accompanied with an humble and contrite heart, ver. 19 Where this sentence is twice expressed: thereby to assure us that a contrite heart is pleasing unto the Lord. And whereas it is called, The sacrifices of God: it is to note the worthiness thereof, and the excellent measure it hath of pleasing God. But sacrifice is not accompanied with an humble and contrite heart. This sentence is not here set down: but omitted as a sin known and observed as well out of the practice in those days on the part of the profane and hypocritical Israelites, as out of the public reproof and rejection made by the Lord of the ordinary sacrifices presented unto him, as being odious in his sight. Therefore sacrifice is not pleasing unto thee, ver. 18. Hitherto from the beginning of vers. 3. to the end of the 19, the Prophet hath been an humble and affectionate petitioner for himself. Now he becomes an earnest suitor unto the Lord for the Church and common wealth of Israel. The effect of his suit is this: that whereas the heinousness of his transgressions had justly occasioned the Lord in justice to withdraw his favour from the people under David's government: The Lord would be pleased, notwithstanding his sins, to advance the public good of the Church and common wealth of Israel, vers. 20. in the beginning and end. Whether this public good desired by the Prophet under these forms of speech (be favourable unto Zion: build the walls of jerusalem) be the raising up and furnishing of a settled place for the Lords worship, or a gracious protection of the Church and common wealth, or a supplying of either of them with careful officers, is not agreed upon. It shallbe sufficient to know that the Prophet is in general a suitor that the state of the Church and common wealth may prosper and flourish, through a supply made by the Lord of all needful blessings. To induce the Lord hereto the Prophet allegeth two arguments: The first is this: Thou art of a nature gracious, and abounding in mercy towards thy people, vers. 20. in the midst; and in these words: According to thy good will: that is, Forasmuch as thou art in nature most graciously and favourably disposed: therefore be gracious unto Zion. Wherefore (O Lord) advance the public good of thy people both in the Church and commonwealth, v. 20. in the beginning and end. Where by Zion we may understand the Church, and by jerusalem the Commonwealth. The second argument, whereby to persuade the Lord in this behalf, is drawn from the consideration of the effect, which will ensue upon the Lords gracious proceeding with the Church and common wealth. And it is indeed a profession and vow on King David's part, to take order that the people under his government shall present unto the Lord such worship and service, as shall be pleasing and acceptable in his sight. His mediation with the Lord by force of this argument is concluded thus: If upon thy advancing of the public good of the Church and commonwealth, the honour and worship of thy name shall withal be promoted: than it may please thee (O Lord) to advance the public good of the Church and commonwealth. But upon thy advancing of the public good of the Church and commonwealth, the honour and worship of thy name shall withal be promoted, vers. 21. Where the said honour and worship is called by the name of righteous sacrifices, burnt offerings, oblation, offering of calves. Now when this honour and worship is such as the Lord is pleased and delighted therewith: it is apparent that then the service and worship of his name is greatly advanced. So as, where the Prophet saith that the Lord shall then take pleasure in sacrifices, accompanied with the uprightness and integrity of the heart: his purpose thereby is to notify unto us, that then the Lords worship and service shall be much promoted. Therefore it may please thee (O Lord) to advance the public good of the Church & common wealth. v. 20. PSALM. 73. 1 A Psalm of Asaph. Yet God is good to Israel: even to the pure in heart. 2 As for me: my feet were almost gone: my steps had well near slipped. 3 For I fretted at the foolish, when I saw the prosperity of the wicked. 4 For there are no knots even unto their death: but they are lusty and strong. 5 They are not in trouble as other men: neither are they beaten with other men. 6 Therefore pride doth compass them as a chain: and cruelty covereth them as a garment. 7 Their eyes stand out for fatness. The thoughts of their heart do pass throughout. 8 They are pernicious: and speak maliciously of oppressing: they speak as from on high. 9 They set their mouth against heaven: and their tongue walketh through the earth. 10 Therefore his people come to this point, when waters of a full cup are wrung out unto them: 11 That they say: How? doth the mighty 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 increase in riches. 13 Certainly, in vain have I cleansed my heart and washed my hands in innocency: 14 Sigh I am daily punished, and chastened every morning. 15 But if I say: I will thus speak thereof: behold, I shall be found disloyal to the generation of thy children. 16 If I endeavoured to know this: it seemed unto me a very hard thing: 17 Until I entered into the Sanctuary of the mighty God, and there understood their end. 18 Surely, thou hast set them in slippery places: thou dost cast them down into desolation. 19 How suddenly are they destroyed, perished and consumed fearfully? 20 They are as a dream when one awaketh. O Lord, when thou awakest, thou contemnest their image. 21 When my heart was vexed, and I tormented myself in my reins, 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 counsel, and after receive me into glory. 25 Whom have I in heaven but thee? and I delight in none on earth besides thee. 26 When my flesh and my heart fail, God is the strength of mine heart, and my portion for ever. 27 For behold: they that withdraw themselves from thee, shall perish: thou cuttest off all those that go a whoring from thee. 28 As for me: to draw near unto God, it is my happiness. I do put my trust in the Lord, that I may declare all thy works. ANALYS. PSALM. 73. The Prophet doth recount unto us in this Psalm 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 perpetual dependence 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 gracious proceeding with thy children, ever rest upon thee. Touching the former conclusion: The Prophet doth grace the very front of this Psalm therewith: And afterward he setteth down the reason and ground thereof. But before he impart with us the ground of this first issue and conclusion; he reporteth unto us: 1. The discourse of the flesh: from the beginning of the 2. verse unto the 15. 2. The course held by him, whereby he was resolved touching the point in question, vers. 15.16.17. In the discourse made by the flesh, he delivereth unto us these two effects thereof: 1. That himself was almost drawn to hold the negative of the question above mentioned. For showing vers. 2. that his feet had almost slipped, he meaneth that his heart had almost slipped into this profane conceit, that the Lord was not good to Israel: which is the negative of the question. 2. That many of the Lords children did actually hold the negative of the said question: namely, That God was not good to Israel, vers. 10. Concerning this point: That himself was almost drawn to hold the negative of the said question, we are to consider: 1. How the Prophet expresseth his ready inclination thereto. 2. The ground and inducement of his holding the said negative. His ready inclination to apprehend, that the Lord is not good to Israel, he expresseth by certain borrowed forms of speech carrying a comparison, which being unfolded and distinguished into his parts, will be this: Even as he who treadeth on a slippery place, hardly stayeth his steps from slipping: So in this question of the Lords kindness and regard to his children, my heart had almost slipped into this impious apprehension, That he was not gracious and good unto them, vers. 2. The ground and inducement of holding this negative, That the Lord doth not in mercy regard his Israel, is this particular discourse entertained by the flesh, and concluded thus: If the wicked always enjoy prosperity, and the godly endure affliction: it may hereby appear that the Lord is not good unto his children, howsoever they honour and serve him. But the wicked alway enjoy prosperity, and the godly endure affliction, vers. 3.4.5. As in each of these verses the prosperity of the wicked is noted: so in the 5, together with the prosperity of the wicked, there is set down the affliction of the godly: who are there said to be in trouble and to be beaten: whereas the wicked are free from this lot. Therefore it may hereby appear that the Lord is not good unto his children, howsoever they honour and serve him. This conclusion is implied in the second verse. For that conceit whereinto the Prophet had almost slipped, which was, that God was not good unto Israel, is the conclusion made and deduced by the flesh in this place. The Assumption of this discourse, namely the former branch thereof which concerns the prosperity of the wicked, is diversly amplified: 1. By noting the effect, which the observation of the said prosperity wrought in the Prophet. The effect was, the Prophets grieving thereat, vers. 3. 2. By laying forth the parts of the said prosperity, which are these: 1. The perpetual tenor of health in the wicked to their last gasp, vers. 4. Where this part of prosperity is represented unto us by a comparison included in this word, knots or tiings. The comparison is this: As a web or thread drawn into length by the weaver without knot or breach: so is their health carried unto the end of their days without any interruption by diseases. 2. The vigour and strength of their body joined to their health, vers. 4. in the end. 3. Their freedom from the discomforts and miseries, whereto the godly are subject, ver. 5. Hereby is implied their enjoyance of all other parts of prosperity, viz. worldly peace, reputation amongst men, honours and offices, plenty of wealth and delicacies. 3. By relating the effects, which the said prosperity hath wrought in the heart of the wicked: by particulating whereof there is presented unto us a lively description of the wicked: 1. In general, by noting their excess in pride and cruelty. 2. In special, by declaring the effects of their pride and cruelty. Their excess in pride and cruelty is recorded v. 6. and in the first part of the 7. In these verses their excess in these two great sins is laid open unto us by several comparisons: First, the greatness of their pride is noted by comparing it to a chain of gold or precious stones, partly in the point of the exceeding lustre & glittering the chain hath: and partly in regard of the large reach and compassing that the chain is able to make. Secondly, the greatness of their cruelty is noted, by comparing it to a goodly garment that covers the whole body. Thirdly, the swelling of their heart with pride and cruelty, is compared vers. 7. to a face swollen and puffed with fatness. By these comparisons the Prophet would make it appear that the pride and cruelty of the wicked is in so great a measure, as that a man can discern nought else in them but pride and cruelty. The description of the wicked in special from the effects of their pride and cruelty, is this: 1. In their thoughts and wishes they embrace and appropriate to themselves the whole world, vers. 7. in the end. 2. They work ruin unto others, vers. 8. in the beginning. 3. The subject of their speech is, how they may maliciously plot the oppression of others, vers. 8. in the midst. 4. They speak bigly and pontifically, as if they would terrify all men with their thundering orations, vers. 8. in the end. 5. They disgorge blasphemies against God, and contumelies against men, as if they would domineer over heaven and earth, vers. 9 Hitherto from the beginning of the 2. verse to the end of the 9, the Prophet hath showed that himself had almost slipped into this profane conceit of the Lords disregard and neglect of his children, being led thereto by the discourse entertained by the wisdom of the flesh. He is now vers. 10. to advertise us of that other effect, which the discourse of the flesh hath wrought in many other the Lords children, who also are drawn thereby to apprehend and hold, That the Lord is not gracious to Israel, but hath cast off all care and regard of such as sincerely worship him. For in the 10. and 11. verse it is said to this effect: The Lord's people also are come to this point (when they drink of the cup of affliction that is reached unto them) that they say: The mighty God taketh no knowledge or care how it succeed with men. The ground of this apprehension in the Lords children, the Prophet setteth down to be this discourse of the flesh: which in effect is the same with the discourse above remembered: If the Lord took notice and care how it succeeded with us, the wicked who hate him should not enjoy prosperity, nor the godly who love him lose their labour in serving him. But the wicked who hate him enjoy prosperity, vers. 12: and the godly who love him lose their labour in serving him, vers. 13. Therefore the Lord doth not take notice or care how it succeed with us, vers. 11: where this conclusion is delivered by way of an interrogation. The latter part of the Assumption, which concerns the supposed loss of labour in serving the Lord, is manifested thus: Whom the Lord doth daily afflict, they lose their labour in serving him. But the godly are daily afflicted by the Lord, vers. 14. This is touched likewise in the end of the 10. verse. Therefore the godly lose their labour in serving him. vers. 13. The Prophet having from the beginning of the second verse to the 15, delivered unto us the discourse of the flesh, together with the effect wrought thereby aswell in himself as in sundry other the Lords children: doth now verse 15.16.17. acquaint us with the course he held, whereby to resolve himself touching the main point in question, namely: Whether the Lord were good unto his children. The course held by the Spirit for resolution in the said main question of the Lords affection to his people, was the Prophet's recourse unto the Sanctuary: that is, to the Lords holy word laid up and reserved in the Sanctuary, verse. 17: where he doth apparently confess these two things: the one, his entrance into the Sanctuary: the other, the information received there how the Lord stood affected both to the wicked and to the godly: to the wicked as a severe judge: to the godly as a kind and gracious father, ever regarding their good. Of this nature and reach must we conceive the said information to be (as may appear by the verses going before and following) howsoever it seem to concern the wicked only, in that they alone are mentioned in the 17. verse. Now this course of repairing unto the Sanctuary, there to be resolved in the said question of the Lords affection to his people, had this discourse in the heart of the Prophet for the ground thereof: I must judge of the Lords affection to his people either by his outward proceedings with them, or by the light of his word in the Sanctuary. But not by his outward proceedings with them, v. 15.16. Therefore by the light of his word in the Sanctuary, vers. 17. Upon this discourse as upon a good warrant and ground, he repaireth unto the Sanctuary for the purpose aforesaid. In lieu of the Assumption, the Prophet hath in the 15. and 16. verse substituted the proof thereof by two several arguments, whereby this course of judging is disclaimed and found unworthy to be held, aswell in regard of the prejudice and wrong which would ensue thereupon to the Lords children, as in respect of the lost labour therein or impossibility to attain thereby unto the true and certain knowledge of the Lords affection towards his people. He concludeth thus: If to judge of the Lords affection to his people by his outward proceedings with them would be both a wrong to the profession of his children, and likewise a lost labour: I will forbear to judge of the Lords affection to his people by his outward proceedings with them. But to judge of the Lords affection to his people by his outward proceedings with them, would be both a wrong to the profession of his children, and likewise a lost labour, ver. 15. and 16. In the 15. verse he saith, that in case he should thus speak thereof: that is, thus interpret the Lords affection to his people by the outward events of prosperity and adversity, he should betray the profession of his children, by exposing it to disreputation and contempt. For if it be once apprehended, that the Lord regardeth the wicked aswell as the godly: who will hold in any recommendation and account this profession of worshipping the Lord? In the 16. verse affirming that it seemed unto him an hard thing to be resolved in the said question: he meaneth that the difficulty was such as all endeavours to that purpose became vain and fruitless. Therefore will I forbear to judge of the Lords affection to his people by his outward proceedings with them. Thus you see what the direction and course is which the Spirit held for resolution in the said main question of the Lords affection towards his people: so as the dispute betwixt the Spirit and the flesh touching this question, was drawn unto this issue and conclusion: That the Lord, notwithstanding his prospering of the wicked and his afflicting of the godly, is good unto Israel. We are now to understand from the Prophet being thus particularly and sound informed out of the Sanctuary, the ground and reason of the said issue and conclusion: which in sum is this: If the Lord hath ordained for the wicked, howsoever they flourish, judgement and destruction: and for the godly an happy issue from out their trouble: then is God good to Israel. But the Lord hath ordained for the wicked, howsoever they flourish, judgement and destruction: and for the godly a blessed issue from out their trouble. From the 18. verse to the end of the Psalm. Also this blessed issue is implied vers. 1. Therefore God is good to Israel, vers. 1. The first part of the Assumption concerning the destruction of the wicked, is by the Prophet cleared and set forth unto us, thus: 1. By comparing their dejecting with their setting up. vers. 18. As thou hast placed them in a slippery estate: So dost thou deject them from the same into utter desolation. 2. By noting the manner of their destruction, which is sudden and fearful, vers. 19 Where is implied also for cleared this point a testimony from experience and observation: as if the Prophet should say: Behold, we see with our eyes how they are in a moment dejected and destroyed. 3. By resembling their vanishing to a dream, vers. 20. As a dream vanisheth when we awake: So vanish the wicked and their prosperity. 4. By declaring the efficient cause of their destruction, ver. 20. in the later part. Where the Lords awaking: that is, the displaying of his power to do justice on the wicked, is noted to be the cause, by the force whereof, their image, that is, their outward flourishing estate is made contemptible and brought to nought. The second part of the said Assumption which imports the happy issue of the godly from out their trouble, is not in these distinct terms expressed. But forasmuch as the Word which discloseth the Lord's justice to the wicked, doth withal discover his love & compassion to the godly, we must conceive it as set down in express terms: as indeed we find this point of happiness on the part of the Lords children, insinuated and comprehended as in the first verse, so likewise in the latter part of the Psalm, which contains the Prophet's solemn profession of perpetually depending upon the Lord. Which profession of his beginneth vers. 23. and so continueth to the end of the Psalm. The ground of the said main issue and conclusion being thus laid forth: the Prophet hath verse 21. and 22. added thereto a confession and censure of the brutish conceit whereinto he was ready to slip, touching the Lord's affection to his people. His censure is propounded thus: When I grieved at the prosperity of the wicked, and at the affliction of the godly, I was foolish and senseless, vers. 21. and the first part of vers. 22. When I was ignorant of the Lords affection to his people, I grieved at the prosperity of the wicked, and at the affliction of the godly. Omitted. Therefore when I was ignorant of the Lords affection to his people, I was foolish and senseless, vers. 22. in the later part. Where he expresseth this imputation and mark of foolishness, by comparing himself unto a beast. Hitherto the first and main issue of the dispute betwixt the Spirit and the flesh hath been, together with the reason and ground thereof, related unto us: namely, That God is good to Israel. Now the second issue being a conclusion deduced upon the former, is to be imparted with us. This second issue of the said dispute, is the Prophet's profession of his perpetual dependence upon the Lord, ver. 23. in the former part. Where the Prophet's protestation of ever being with the Lord, I interpret as meant of adhering and cleaving alway unto him by a lively and constant faith in his promises: it being faith which first worketh and after intertaineth our spiritual and real union with him. Besides, it was a defect in the Prophet's faith which made overture to this dispute betwixt the Spirit and the flesh: and therefore to show how he hath profited by the victory of the Spirit, and how ready he is to eschew hereafter the like fault of distrust in the Lord, he solemnly professeth that he will ever rest and rely upon him. lastly the nature of the arguments alleged to persuade and confirm his perpetual being with the Lord, doth best suit with the said interpretation and point of perpetual dependence upon the Lord. This second issue then of the conflict above remembered, being a consequent of the first and main issue, is by the Prophet inferred thus: I find in the Sanctuary that as God is a severe judge to the wicked, so he is gracious and good to Israel, vers. 1. Therefore I profess that I will ever depend upon him. vers. 23. But for a further encouragement of his heart herein, and that it may appear he hath other good warrant for this his profession, he doth to the reason already alleged add sundry excellent inducements, whereby to persuade the withdrawing of his confidence from all worldly means, and the reposing thereof wholly upon the Lord. His second reason therefore to this purpose is this: Thou didst support me in this temptation and conflict by the direction and power of thy spirit and word, verse 23. in the end. Therefore having this experience of thy assistance and favour towards me, I will ever depend upon thee, vers. 23. in the beginning. The third inducement of this his profession, is of this sort: Thou wilt guide me, in case I depend upon thee, by the address and light of thy word in the way to eternal glory, vers. 24. Therefore will I ever rest upon thee, vers. 23. The fourth argument persuading this dependence, is concluded thus: If I will depend upon any other besides thee, then is there some in heaven or earth whom I honour and serve besides thee. But there is none in heaven or earth whom I honour and serve besides thee, vers. 25. Therefore will I not depend upon any other besides thee, vers. 23. The Prophet stayeth not here, but proceedeth on to a fifth reason, thus: Who is ever unto me, in whatsoever my distresses, a complete sufficiency of all comfort, strength and happiness: on him will I ever depend. But the Lord is ever to me, in whatsoever my distresses, a complete sufficiency of all comfort, strength and happiness, vers. 26. Therefore the Lord is he, on whom I will ever depend. vers. 23. He yet ceaseth not: but to advance his confidence and reposing upon the Lord, he draweth into muster a sixth motive, disputed thus: If they who leave and abandon thee, to rest upon others, shall certainly perish: then will I (O Lord) ever depend upon thee. But they who leave and abandon thee, to rest upon others, shall certainly perish, vers. 27. Therefore I resolve ever to depend upon thee, vers. 23. For a further warrant and reinforcement of the profession he maketh to rely only and wholly upon the Lord, he tendereth unto us this conclusion: If my happiness consist in resting only and wholly upon the Lord, I profess and resolve ever to rest upon him. But my happiness consisteth in resting wholly and only upon the Lord, vers. 28. in the beginning. Therefore I profess and resolve ever to rest upon him, vers. 23: and vers. 28. in the end. To close and shut up this his profession, he doth in the last period of the last verse of this Psalm, acquaint us with the end of his perpetual dependence upon the Lord: which is this: That he may (the Lord honouring this his dependence with continual favours and blessings upon him) have always cause to declare and magnify the Lords gracious proceedings towards him, vers. 28. in the end. PSALM. 84. 1 TO the Master of the Quire amongst the children of Corah, a Psalm delivered to be sung upon Gittith. 2 O Lord of hosts: how amiable are thy Tabernacles? 3 My soul longeth, yea fainteth also for the courts of the Lord: mine heart and my flesh cry out with longing to come to the mighty and living God. 4 Yea the sparrow findeth an house, and the swallow a nest for herself, where she may lay her young. But thy altars, O Lord of hosts, my King and my God. 5 Blessed are they that dwell in thine house, who praise thee continually. Selah. 6 Blessed is the man, who hath in thee power to go in thy paths according to his heart. 7 They going through the vale of Mulberries, make it a fountain. The rain also of blessings covereth them. 8 They go from strength to strength, that they may appear before God in Zion. 9 O Lord God of hosts hear my prayer: hearken O God of jacob. Selah. 10 O God our shield, behold me and look upon the face of thine anointed. 11 For one day in thy courts is better than a thousand elsewhere. I had rather be a doorkeeper in the house of my God, than to dwell in the tabernacles of wickedness. 12 For the Lord God is a Sun and shield unto us: The Lord giveth grace and glory: no good thing doth he withhold from them that walk uprightly. 13 O Lord of hosts: blessed is the man that trusteth upon thee. ANALYS. PSALM. 84. The inscription nameth not the author of the Psalm: it noteth only the person to whose charge it was committed to be sung: and the instrument called Gittith on which it was to be sung. Touching the Psalm itself: the argument is this. The Prophet David being through the practice and tyranny of his enemies barred from all access unto the place of the Lords public worship and service (which place is called vers. 2. by the name of Tabernacles: in the 3. verse the courts of jehova: in the 4, Altars: in the 5. and 11, the house of the Lord) maketh this humble suit unto the Lord: That he may find favour with the Lord for his return unto the place of his public worship. vers. 9 That this motion here set down, is the particular solicited and urged in this Psalm, may appear by conferring the 9 verse with the 3. and the 11. For what he longeth for in the 3. and magnifieth in the 11: the grant of that he doth without doubt earnestly sue for and press in the 9: there being in the whole Psalm no other subject, wherewith his intercession can properly sort and agree. But in the 3. he longeth for his return unto the Courts of the Lord: and in the 11, he esteemeth his presence in them, though it were but for a day and in the quality of a door keeper, a matter of the greatest happiness. It is therefore his repair again unto the place of the Lords public worship, for which he is an humble suitor. Now the grant of this suit the Prophet doth persuade by sundry arguments: the first whereof doth represent unto the Lord how passionately the Prophet doth long for his return unto the tabernacle: out of a persuasion on the Prophet's part, that the Lord will not suffer to rest unsatisfied so holy and religious a longing of his poor servant. The conclusion is this: If I do passionately long to repair again unto thy Tabernacle, I pray thee (O Lord) let me find favour in thy sight for my repair thereto. But I do passionately long to repair again unto thy tabernacle, vers. 3. Therefore I pray thee (O Lord) let me find favour in thy sight for my repair thereto, vers. 9 The Assumption is delivered and recorded by the Prophet in the third verse: where he protesteth in express terms, that his desire to return unto the place of the Lords worship (which place he there calleth the courts of the Lord, and likewise by the name of the Mighty and living God) is such as is very passionate and accompanied with an extraordinary fainting of his soul: yea such as draweth his heart and flesh, that is, his whole person into an extremity of inward and outward crying unto the Lord for obtaining contentment in the suit he maketh. The said Assumption is amplified: 1. By recommending the Lords Tabernacle by way of admiration, as most worthy of all love and regard: it being the place of his presence, and where he acquainted his people with his mercy to them in the Messiah, and with his justice against sin. From this argument he reasoneth thus: Thy Tabernacle (O Lord) is most worthy of all love and regard, vers. 2. Therefore do I exceedingly long to return unto it, vers. 3. 2. By noting two effects, which do accompany this his passionate longing to return. With these he acquainteth the Lord, the rather to procure from him satisfaction in his request: The one, is a fainting and consuming of his heart with grief during his discontinuance from the Lords house, vers. 3. in the former part. The other, is the crying of his whole person unto the Lord, aswell inwardly with his heart, as outwardly by his voice and some humble gesture of body for obtaining a grant of his suit, vers. 3. in the later part. 3. By imparting unto the Lord the misery and unhappiness of his present condition: the consideration whereof wrought in the heart of the Prophet a longing for some change and alteration in his present estate, by repairing again unto the holy assemblies. As if he should thus say: My present condition is altogether unhappy and miserable. No marvel therefore if I long for a change thereof by my return unto the Lord's house. The former part of this reason is not in direct terms expressed by the Prophet: but in steed thereof he hath yielded and set down a clear proof of the same, containing such a description of happiness as is incompatible with the Prophet's present estate. The proof containing the said description is this: They are happy who have the liberty of access to thy tabernacle, vers. 5. and 6. These two verses afford unto us from the consideration of the particularities comprised in them this general sense and description of happiness. In the 5. verse, they are held for happy who have the liberty of dwelling in the Lord's house. In the 6. verse, he is reputed happy who hath in and by the Lord the power and liberty of treading and walking in those paths which lead unto the tabernacle. Which paths are called the Lords paths: because they are the way to the Lords house. But I have not the liberty of access to thy tabernacle, vers. 4. in the end. Where I expound that interrupted speech (Thy altars O Lord) in this sort: Thy altars: that is, by naming one part for the whole, Thy tabernacle is the place from whence I rest banished, and whereto I have not liberty of access. Which exposition doth fitly answer the comparison of little birds (as after shall appear) delivered in the said verse. Therefore I am not happy. This conclusion is omitted as a matter so apparent and palpable upon the setting down of the premises, as it needs not any particular expressing thereof. Of this syllogism, which contains the Prophet's deploration of his present unhappy and distressed condition, the Assumption is first handled: and then the Proposition. The Assumption is cleared by a comparison of Dissimilitude: wherein is showed how the present estate of the Prophet is different and unlike to that of the little birds who are allowed liberty to fly unto the tabernacle, there to rest and breed. The Dissimilititude is this: The sparrow and the swallow find by thy providence liberty of access to thy tabernacle, there to rest and breed, vers. 4. in the former part. But thy tabernacle is the place whereto I can have no access, but rest banished from it, vers. 4. in the later part. You may see hereby how aptly the said interrupt speech serveth as a reddition to the comparison delivered in the former part of the verse. Neither need we fear that any absurdity will follow, in case the former part of the said 4. verse be interpreted as is set down. For the tabernacle being spacious and large, and the composition thereof such as it was distinguished into sundry parts: no marvel if little birds did find the commodity of resting and breeding in some parts thereof, though not in the Sanctuary or near the Altar. The Proposition of the said syllogism is amplified, by noting two several kinds of persons to whom the said description of happiness doth agree: The first kind is of Priests and Levites: who vers. 5. are defined to be such as daily reside in the tabernacle, and are there employed in the service of worshipping and praising the Lord. The second is of the Israelites, who repaired out of the country to appear before the tabernacle, v. 6: where it is said, that they have liberty according to their hearts desire to tread the Lords paths, that is, the paths which lead unto the Lord's house. These country Israelites, who tendered their appearance before the Lord, according to the statute enacted in that behalf, Exod. 23.17. and Deut. 16.16: these Isralites (I say) are by the Prophet described by setting out unto us, 1. Their resolute enduring of all the difficulties and incommodities that accompanied their repair unto the tabernacle: as namely the incommodity. 1. Of thirst. That they endured this, appeareth hereby: in that they passing through the valley of Mulberries, a valley very dry and destitute of water, digged and searched for fountains, whereby to relieve their thirst, vers. 7. 2. Of showers and storms of rain, ver. 7. in the end. Where the rain which falleth on the passengers is called the rain of blessings: because it communicateth the blessing of fertility to the earth. 3. Of weariness and faintness, vers. 8. Where the enduring of this incommodity is implied hereby, in that it is said, They go from strength to strength: that is, with an affectionate desire and courage to entertain themselves in some measure of strength, and to encounter with patience all sense of weariness. This interpretation, considering the question is of travelers 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 themselves before God in Zion: Zion being the appointed and designed place, wherein they were to perform worship and service unto the Lord, vers. 8. Hitherto hath the Prophet amplified and pressed the first argument, whereby he would persuade the Lord to a grant of his fate for return unto 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 look on the face of thine anointed: That is, Thou (O God) who hast heretofore protected and delivered me from trouble: and thou who hast anointed me King over thy people, and therein to be a type of thy eternal Son, behold me with all favour and mercy for my return unto the place of thy public worship. This 10. verse, as you see, containeth a double conclusion: the first whereof is grounded upon a comparison of parity accompanied with a testimony of experience. The conclusion is this: Thou hast (O Lord) heretofore protected me, and delivered me from a condition of misery into an estate of comfort, vers. 10. in these words: O God who art my shield. Wherefore show me now the like favour for my return from the misery wherein I am unto the comfort of thy tabernacle, vers. 10. in these words: Behold me: namely, with thy favourable eye for my return unto the place of thy public worship. The other conclusion is grounded upon a comparison from the greater to the less, thus: Thou (O Lord) hast out of thy love towards me vouchsafed unto me this great honour as to anoint me King over thy people, and withal to be therein a type of thy eternal Son, vers. 10. in the end. Therefore I pray thee refuse not unto me this lesser favour for my return unto thy tabernacle, vers. 10. in these words: Behold me and look upon the face of him. The Prophet ceaseth not here: but pleadeth with the Lord by a fourth argument for his return unto the Tabernacle. In this argument he doth magnify the happiness that doth accompany such who have the liberty of access unto the Lord's house, there to present unto him the service and worship required. From hence he concludeth thus: To be partaker of thy public worship at thy tabernacle, though but for a day and in the quality of a doorkeeper, I esteem the greatest happiness, vers. 11. Therefore I pray thee (O Lord) refuse me not this favour of returning thereto, vers. 9 The Antecedent part of this fourth reason is diversly amplified and cleared: 1. By two comparisons, from the less to the greater, vers. 11. The former comparison is this: To spend the whole term of my life in the palaces of the profane and mighty in the world, I may account a matter of great honour and happiness. But to spend one day of my whole life in thy tabernacle I hold for a more honourable and happy condition. The other comparison is this: To enjoy an estate and place of eminent dignity amongst the mighty in the world, I may repute it a matter of honour and happiness. But to hold the meanest room in thy tabernacle and Church, I account it far more honourable and happy. 2. By noting the particulars wherein the greatest happiness consisteth. This argument is thus deduced: Who enjoy at the hands of the Lord, prosperity, protection, spiritual grace and eternal glory, theirs is the greatest happiness. But who sincerely worship at the tabernacle, they enjoy at the hands of the Lord, prosperity, protection, spiritual grace and eternal glory, vers. 12. Where as the two last particulars are set down in plain terms: so the two first are expressed by two metaphors: each whereof implieth a several comparison: the one from the Sun, by whose light and influence the earth doth prosper and flourish: the other, from a shield, whereby the body is protected against hurts. Therefore who sincerely worship at the tabernacle, theirs is the greatest happiness, vers. 11. The Assumption hath this proof: Upon the true worshippers at the tabernacle the Lord doth confer all good blessings. vers. 12. in the end. Therefore he bestows on them prosperity, protection, spiritual grace and eternal glory, verse 12. in the beginning. 3. By laying forth the essential and proper quality of the sincere worshippers at the tabernacle: namely, their faith and dependence on the Lord. Out of this argument he inferreth this conclusion: Who by a true faith rest on thee (O Lord of hosts) they are in a state of the greatest happiness, vers. 13. But the sincere worshippers at the tabernacle do by a true faith rest on thee. Therefore the sincere worshippers at the tabernacle are in a state of the greatest happiness, 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 mountains were made, and before thou hadst form the earth and the world: even from everlasting to everlasting thou art our God. 3 Thou reducest man to this point of being brayed into powder, saying: Return ye sons of men. 4 For a thousand years are in thy eyes as yesterday when it is past, and as a watch in the night. 5 Thou carriest them away as it were by a flood: they are as a dream. In the morning they are as an herb which changeth: 6 Which flourisheth in the morning and waxeth green: but is cut down in the evening 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 sins before the light of thy face. 9 For all our days pass away through thy great anger: we consume our years as a thought. 10 The days of our life are threescore years and ten, or (in case we be of strength) fourscore years: and the best of them is but trouble and grief: yea it is suddenly cut off, and we flee away. 11 Who acknowledgeth the power of thy wrath, and of thy great indignation according to thy fear? 12 Teach us so to number our days, that thereby we may have an heart of wisdom. 13 Return O Lord: how long? and be pacified towards thy servants. 14 Fill us with thy mercy every morning: so shall we rejoice and be glad all our days. 15 Comfort us according to the days that thou hast afflicted us, and according to the years wherein we have seen evil. 16 Let thy work appear upon thy servants, and thy glory upon their children: 17 And let the beauty of the Lord our God be upon us: and direct in us the work of our hands: direct (I say) the work of our hands. ANALYS. PSALM. 90. In the front of this Psalm there is set an inscription to inform us of these two circumstances: 1. Of what kind this Psalm is. 2. Who is the author thereof. The former circumstance doth advertise us that this Psalm is in the nature of an humble petition, as may appear by the 12. and 13. verses: and so by the rest to the end of the Psalm. The other doth notify that Moses was the author of the said petition. And to the end we might hold it in extraordinary account and recommendation: Moses the inditer thereof is set forth unto us under this worthy and honourable title, That he was a man of God: that is, A man both employed by God as a great Prophet and Commander amongst his people, and likewise pleasing the Lord in the execution of his charge. Touching the Psalm itself: as it is thought to have been then indicted, when the Lord had passed sentence of death against the Israelites, in regard of the discontentment and murmur they fell into upon the relation made concerning the land of Canaan, by such as were employed in the service of discovering it: So it is probable that the occasion thereof grew, in that Moses discerning the real execution of the said sentence, and the people's anxiety and languishing thereupon, did out of a commiseration of their present estate, and withal that he might furnish unto them an address how to demean themselves in an affliction of this quality, deliver and recommend unto the people this form of prayer. The subject and drift whereof what it is, may appear by drawing into consideration the 12.13.14. and 15. verses. Vers. 12. Having in the precedent verses first remembered unto the Lord his former gracious proceeding with his people: and then deplored the misery whereto they were subject: he doth in the 12. verse entreat at the hands of the Lord such grace and direction, as whereby they may make a special and wise use of the said misery. And this he calleth numbering of our days, and the having of an heart of wisdom. Now this numbering of our days is then performed and this wise heart attained unto, when we seriously examine and calculate all parts of the misery incident to our days: and so grow to repentance of heart and dependence on God. So as this is one part of the suit made here by the Prophet: namely, That the Lord would teach the people to make a wise use of their misery. Vers. 13. In this verse he compriseth an apparent deprecation of the Lords displeasure: as if he should say: Whereas (O Lord) thou hast in displeasure against our sins averted thy loving countenance from us: I pray thee, let it now return again and shine on us: change the nature of thy proceeding with us by desisting from further afflicting us, and by supplying unto us a comfortable condition of life. And this is the other part of the suit exhibited by the Prophet in this Psalm. Vers. 14. He prayeth that the Lord would show himself good and gracious to his people in some great measure: which he calleth a filling of us every morning with his goodness. Now this great measure of goodness on the Lord's part, consisteth in removing their present cross, and in supplying unto them such an estate of life as is comfortable. So as this 14. verse containeth also the second part of the said prayer and suit. Vers. 15. He soliciteth at the hands of the Lord a present recomforting and reioying of his people. Which is one and the same in sense with that which is sued for in the 13. and 14. verse. For he meaneth that comfort and joy of estate, which is to follow upon the Lords retiring of his afflicting hand, and yielding unto the people other testimonies of his goodness. So as this verse likewise comprehendeth the second part of the Prophet's prayer. By examining therefore and weighing the sense of the said verses, it appeareth that the prayer comprised in this Psalm by the Prophet Moses, is in sum this: That the Lord would teach the people to make a wise use of their misery, vers. 12: and withal supply unto them a comfortable condition of life, vers. 13.14.15. The whole suit is first solicited from the beginning of the Psalm to the end of the 12. verse: and then, the later branch thereof to the end of the Psalm. The Prophet's mediation with the Lord for grant of the whole suit, is grounded upon two several inducements: the first whereof is taken from a comparison of parity, accompanied with a testimony of experience, and concluded thus: Thou hast heretofore from age to age successively been gracious unto our predecessors and us, vers. 1. Where by this word, Habitation, the Prophet meaneth the gracious comfort and protection yielded unto them by the Lord. Therefore I pray thee (O Lord) be now likewise gracious unto us, namely in teaching us to make a wise use of our misery, and withal in supplying unto us a comfortable condition of life, vers. 12.13.14.15. The antecedent part of this reason hath a double amplification: the one from a Similitude: the other from a comparison of the greater to the less. The Similitude is folded and closed up in that word, habitation: but being disclosed and laid forth in his parts, will be this: As the house, wherein man dwelleth, doth yield unto him a place of comfort and rest, as also protection against outward injury and extremity. So thy favour (O Lord) towards our predecessors and us, who have had no place of habitation, but have lived in the quality of Pilgrims, hath ever furnished both unto them and us, special comfort and protection against trouble and distress. The Comparison from the greater to the less is in the second verse: and discovereth unto us the very original and root of the Lords favourable proceeding with his people. The Comparison is this: Thou hast been gracious unto us thy people before the creation of the world, vers. 2. Where by a gradation from the less to the greater he expresseth the creation of the world: naming first the hills, than the earth, and lastly the whole world. No marvel then if since the creation successively thou hast so kindly proceeded with us, vers. 1. The second inducement, whereby to draw the Lord unto a commiseration of the people, in whose favour Moses is become an humble suitor, is such as wherein he doth by way of deploration of their present misery, represent unto the Lords view as it were a picture of the condition, wherein they were. His deploration doth particulate the several parts of the said misery, and is framed in this sort: We thy people are subject to death: to exceeding shortness of life: to suddenness of vanishing: to great calamities: to a senselessness of apprehending thy powerful wrath. It may therefore please thee (O Lord) to have a gracious commiseration of us, in teaching us to make an holy use hereof, and in supplying unto us a comfortable estate of life. The Antecedent part of this Deploration hath 5. branches: the first is vers. 3: the second verse 4: the third vers. 5. and 6: the fourth vers. 7.9.10: the fifth, vers. 11. The first branch, namely that which concerns the mortality of the Israelites, is declared: 1. By noting the efficient of this mortality: namely, The Lord and his ordinance enacted to that purpose, Gen. 3.19. Dust thou art, and into dust thou shalt return. This statute and the author thereof are signified vers. 3. 2. By a Similitude implied in this word, Return. For hereby it appeareth that the passing of our life is vers. 3. resembled to the wheeling of a thing about from the first point of the circuit, till it return to the same again. The comparison therefore being unfolded and distinguished into his parts, will be this: As that which hath wheeled about from the first point of the circuit to the same again, hath fully ended his revolution: So man taking the beginning of his circuit in this world from dust, as from the first point thereof, doth by returning to the said first point determine his revolution. The second branch touching the shortness of our life, as it serveth aptly to resolve the question of our mortality: so to assure us that we delude and flatter ourselves when we imagine a length in life, it is by the Prophet cleared by a Comparison, thus: A thousand years are in all true and just calculation a time of no length or a matter of nothing, vers. 4. No marvel then if the ordinary term of man's life be exceeding short. The first sentence of this Comparison is made known unto us by two several Similitudes, vers. 4: In the former, the length of a thousand years is compared to the length of a day already past, thus: As yesterday, which is past, is a space of time for the length thereof not worthy the naming: So are a thousand years for length as yesterday, and not worth the naming. In the later, the space of a thousand years is resembled to that which is far shorter in length than a day, namely to a watch in the night, which consisteth only of three hours. So as if a thousand years be for length like unto a watch in the night, the life of 1000 years must run in account for a matter of nothing. The third branch of the said deploration imports the suddenness of our vanishing together with the shortness of our abode here. The manifesting whereof is taken from three Comparisons, vers. 5. and 6: In the first: the suddenness of our vanishing, with the shortness of our life, it resembled to the sudden transporting of things by a torrent or land flood: the force whereof doth presently carry away whatsoever it incountreth. In the second: our sudden vanishing is likened to a dream, which vanisheth in a moment. In the third: it is compared to green grass, which is cut and withereth almost assoon as it showeth itself out of the ground. The fourth branch is of the crosses and calamities incident to our life. v. 7.8.9.10. In the 7. and 9 verse the Prophet setteth out our crosses and calamities under the name and title of the Lords consuming wrath, noting by the efficient the effect wrought thereby: and in the 10. he setteth them out by acquainting us with the trouble and grief that accompany our best and happiest days. So as, in case the wrath of the Lord, that is, the affliction laid upon us consume and waste us: if also the excellentest and best of our days be nought else but vexation and trouble: it is evident hereby, that our life is wasted through continual crosses and calamities. And this is it, which is likewise deplored by the Prophet. Now this consuming of our days through daily afflictions, is expressed unto us: 1. By laying forth the cause thereof: namely, our sins both secret and apparent, verse. 8: where the Lord is said to set our sins before him: that is, to take notice of them and punish them. 2. By noting the sudden vanishing of our days and the shortness of them. This point the Prophet doth illustrate and make plain. 1. By a Similitude, vers. 9 in the end, thus: As a thought assoon as it is conceived, doth presently vanish: So do our days pass in a moment. 2. By answering an objection: which is this, as may appear by the answer thereto: Obi. Man liveth many years, as to 70. or 80: And therefore is not in likelihood subject to such wasting crosses, nor to that shortness of days, or sudden vanishing, as is pretended. Ans. The Prophet granting vers. 10. the antecedent of this objection: namely, that a man by the ordinary course of nature may attain to the term of 70. years, yea of 80, in case the constitution of his body be vigorous and strong: denieth the consequence deduced thereupon in the said objection. As if he should thus say: Let it be true that man liveth to 70. or 80. years: Yet I deny it as following hereupon, that he hath either an immunity from trouble and vexation, or any long and constant abode in this life. His denial of either point the Prophet doth justify and clear by a several comparison. His denial of immunity from trouble is warranted in this sort: The excellentest and best days of man's life are vexation and grief, vers. 10. in the midst. No marvel then if the ordinary days of his life be days of weariness and tribulation, vers. 7.9. His denial of man's long and constant abode in this life hath this ground: The best days of man's life do quickly come to their period, and vanish suddenly, vers. 10. in the end. No marvel then if the ordinary and weak days of his life do quickly and suddenly determine, vers. 9 in the end. There remaineth the 5. and last branch of the misery deplored by the Prophet, contained in the 11. verse: where Moses by way of an interrogation doth acknowledge and admire the spiritual dullness of heart in the people, that (considering the misery wherein they were, and the course held by the Lord to reclaim them from wickedness) yet to fill up the measure of their misery, and as it were in contempt of that fear of his Majesty which the Lord laboured to work in them, they added thereto the sin of not apprehending how great the force and power of the Lords wrath is, when he doth execute it upon man. Now this dullness and senselessness of the people in this behalf, is in the end of the said 11. verse amplified and made heinous, by advertising unto us the means used by the Lord▪ whereby to work in them a reverent and sensible regard of his Majesty. These means Moses calleth the Lords fear: because they were used by the Lord as instruments to work a fear of his Majesty. Of this nature were the Lords promises and comminations: his signs and wonders: his proceedings in mercy and justice. Answerably to these means used by the Lord to draw the people to a fear of his Majesty, the people feared him not: and therefore the Prophet wondereth thereat, and confesseth that none acknowledgeth the power of the Lords wrath according to his fear, that is, answerably to the means used to work in the people a fear of his Majesty. Hitherto from verse 1. to the end of of the 11, the Prophet's whole suit hath been solicited, partly by remembering unto the Lord his former gracious proceeding with his people, and partly by a deploration of the people's misery. He now proceedeth to a several solicitation of the second branch of his suit, which concerns the deliverance of the people from their present affliction into a comfortable condition of life. To procure favour and mercy herein, he draweth his plea from the circumstance of the time, wherein they have endured calamities: We have (saith he) a long time endured affliction and trouble, vers. 13. Where in that interrogatory 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 supply unto us 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 unto themselves upon their prevailing with the Lord: If upon thy gracious commiseration of us in this behalf, we shall honour and magnify thee with joy and cheerfulness all our days: it may please thee in regard hereof to commiserate our estate, and to afford us a comfortable condition of life. But upon thy gracious commiseration of us in this behalf, we shall honour and magnify thee with joy and cheerfulness all our days, vers. 14. in the end. Therefore it may please thee in regard hereof to commiserate our estate, and to afford us a comfortable condition of life, vers. 13.14. In the 15. verse he repeateth the argument delivered in the 13: but setteth on it a new force and strength from a comparison of parity: Thou hast afflicted us many years, vers. 15. in the midst and end. Let us therefore O Lord proportionably thereto see some days 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 upon these two particulars: whereof, the one is, the glory that the Lord shall gain by showing the favour desired: the other is, the fitness and disposition that will upon grant of the suit in hand be wrought in the people to acknowledge the Lords goodness, and to respect the honour of his name in all their proceedings. The Prophet's conclusion upon the said particulars is this: If upon thy gracious deliverance of us from trouble into a state of comfort, thou shalt thereby glorify thy goodness upon us and our children: and withal direct and fit us 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 show mercy unto us, in delivering us from our afflictions into a condition of joy and comfort. But upon thy gracious deliverance of us from trouble into a state of comfort, thou shalt thereby glorify thy goodness upon us and our children: and withal thou shalt direct and fit us to an acknowledgement thereof, and to a respect of thine honour in all our proceedings, vers. 16.17. Therefore it may please thee O Lord not to refuse to show mercy unto us, in delivering us from our afflictions into a condition of joy and comfort, vers. 13.14.15. Touching the Assumption: the 16. verse imparteth with us that particular which concerneth the glorifying of the Lords goodness upon the people and their children. This goodness is in the said verse called the work of the Lord, and his glory also. But in the beginning of the 17. verse this goodness is termed the beauty of the Lord. For as the Lords goodness is a most excellent work, it being that which procureth unto him great glory, and that whereby we enjoy the admirable blessings of this and the future life: So, because in it the excellency of the Lords nature doth gloriously shine, and for that by it we are alured and drawn to a special love of him, it is not without just reason called the Lords beauty. This particular then of the said Assumption which importeth the glorifying of the Lords goodness upon the people and their children, is delivered in the 16 verse, and repeated in the beginning of the 17. The other particular of the said Assumption, which concerns the disposition and fitness that will be wrought in the people to acknowledge the Lords goodness, and to respect his honour in their proceedings, is comprehended in the midst and end of the 17. verse, in these terms: Direct or dispose the work of our hands: that is, thou shalt (the future being meant by the imperative) upon thy conferring on us the blessed comfort desired by us, thereby direct and fit us to a grateful acknowledgement of this thy goodness in all the duties and actions of our life. PSALM. 91. WHo so dwelleth in the covert of the most high, shall lodge under the shadow of the Almighty. 2 I say: The Lord is my retreat and fortress: he is my God on whom I trust. 3 Surely, he will deliver thee from the snare of the fowler, and from the noisome pestilence. 4 He will protect thee with his wing, when thou shalt come under his wings. His fidelity shall be thy buckler and shield. 5 Thou shalt not be afraid of the fear of night, nor of the arrow that flieth by day: 6 Nor of the pestilence that walketh in the darkness, nor of the plague that destroyeth at noon day. 7 A thousand shall fall at thy side, and ten thousand at thy right hand: yet shall it not come near thee: 8 Only with thine eyes shalt thou behold, and see the reward of the wicked. 9 Sith thou hast set the Lord, the God of my retreat, the most high to be thy dwelling place: 10 There shall none evil come unto thee, neither shall any plague come near thy tabernacle. 11 For he will give his Angels charge over thee to keep thee in all thy ways. 12 They shall bear thee with both hands, that thou hurt not thy foot against a stone. 13 Thou shalt walk upon the Lion and Asp: the young Lion and the Dragon shalt thou tread under foot. 14 Because he resteth on me, I will deliver him, saith the Lord: I will exalt him, because he acknowledgeth my name: 15 When he shall call upon me, I will hear him: I will be with him in trouble: I will deliver him and glorify him: 16 With long life will I satisfy him, and cause him to see my salvation. ANALYS. PSALM. 91. The position insisted upon and disputed throughout this Psalm, is this: That they, who rest upon the Lord, shall be delivered from all hurts, and made partakers of all comfort. The drift of the Prophet in handling this position, is to persuade a confident dependence upon the Lord: as if he should reason in this sort with us: If by resting upon the Lord we shall be delivered from all hurts and discomforts, and made partakers of all comfort: then ought we to rest upon the Lord. But by resting upon the Lord we shall be delivered from all hurts and discomforts, and made partakers of all comfort. Therefore ought we to rest upon the Lord. The Assumption is the position above remembered, and the only subject argued in this Psalm. Of it there be (as you see) these two members: The one: That by resting on the Lord we shall be delivered from all hurts. The other: That by resting on the Lord we shall be partakers of all comforts. The first member which concerns our deliverance from all hurts and discomforts, is set down in the 1.4.9. & 10. verse. Vers. 1. It is said, that who so dwelleth in the covert of the most high▪ that is, he who depends upon the Lord's favour: shall lodge under the shadow of the Almighty, that is, shall be secured against all perils and discomforts. Here our depending is resembled to dwelling: the Lords favour to a covert: our protection against hurts to our lodging under a shadow. Vers. 4. It is affirmed, that who so cometh under the Lords wings, that is, he who hath by a true faith recourse unto the Lord: shall be protected with the Lords wing, that is, shall be defended by the gracious and favourable providence of the Lord. Vers. 9 and 10. In these verses our protection against hurts and discomforts, in the case of our resting on the Lord, is in plain and express terms delivered. Let us now see how this first member of the said position is handled. The illustration thereof is from the beginning of the first verse to the end of the thirteenth: and is performed by sundry arguments: 1. By a comparison, ve●s. 1. thus: As he who lodgeth under a shadow or covert is relieved and protected against the parching heat of the Sun: So by resting upon the gracious favour of the most high, we shall be secured against all perils and discomforts. 2. By a testimony of experience handled as a comparison of parity, thus: I have found that upon my confident resting upon the Lord, I have received from him comfort and deliverance, vers. 2. Where he doth in an holy sort glory, that the Lord is his retreat and fortress, that is, he who hath reached unto him his hand of protection and deliverance, upon his reposing on him: as is noted in the end of the verse. Therefore thou also shalt find that upon thy like confident resting upon the Lord, he will afford thee the like comfort and deliverance, vers. 1. To the former part of this reason there is yielded from out the second verse this amplification: As a fortress or place of retreat protecteth him who retireth thereto: So the Lord protected me when out of a trust in his mercy I retired unto him. 3. By an induction of the particular hurts and discomforts, from which the Lord will deliver such as depend on him. The induction is this: The Lord will deliver thee from surprises in secret and open violences, vers. 3: from sudden terrors in the night, and sudden perils in the day both spiritual and corporal, vers. 5: from each kind of pestilence and plague, vers. 6. And therefore in case thou depend upon him, thou shalt be secured against all hurts and discomforts, vers. 1.4.9. and 10. 4. By a Similitude yielded from out the 4. verse, thus: As an hen spreadeth her wings, & therewith protecteth her tender chicken in case they retire thereto: So the Lord relieveth and protecteth such as have their recourse unto him and rest on him, vers. 4. in the beginning: where together with this sentence the said similitude is folded up. 5. By setting down the ground on the Lord's part of the deliverance which he affordeth unto his children reposing upon him. This ground is the Lords promise of deliverance, and his fidelity in keeping this promise, vers. 4. in the end: where the Prophet noteth this later: and by naming it doth imply and mean both it and the former. He reasoneth thus: The Lord hath made promise of deliverance to such as rest on him, and he is faithful in the performance thereof. Therefore in case thou rest on his promise of deliverance, he will not fail to protect and shield thee against all hurts and discomforts. Either part of this reason is in the end of the fourth verse wrapped up in these terms: His fidelity shall be thy buckler and shield. Which sentence is so to be resolved and understood, as containing both the argument and conclusion deduced thereupon: and likewise yielding withal unto us a declaration of the said conclusion, which is the question in hand, from a similitude, thus: 6. As a shield or buckler, in case we use it, doth defend our bodies from hurt: So the Lord, who is faithful in keeping promise, in case thou rest upon his promise, will accordingly protect thee. 7. By an argument of diversity: wherein answer is made to this objection: Obi. If many thousands may on each side of thee perish by the plague and other means of destruction: it is altogether improbable that thou shouldest escape in this common mortality. But many 1000 may on each side of thee perish by the plague & other means of destruction. Therefore it is altogether improbable that thou shouldest in so common a mortality escape. Ans. The answer to this objection is to the proposition thereof, thus: Though thousands should perish by the rage of the pestilence and other means of destruction, vers. 7. in the beginning. Yet shalt thou, in case thou rest on the Lord, be spared and as it were privileged against all means of destruction, vers. 7. in the end. This answer to the proposition of the said objection the Prophet doth warrant and justify by noting unto us the end, for which the faithful man is thus spared and privileged in a common mortality. The end is this, vers. 8. That he may in his own particular experience and observation discern and acknowledge the truth of this most comfortable doctrine: namely, that the Lord punisheth the wicked who renounce all dependence on him: and spareth in common calamities such as rest confidently upon him. For thus the Prophet speaketh of the faithful man, That he shall be a spectator only of the punishment laid upon the wicked: himself shall not partake therein: he shall only witness and acknowledge the truth of this doctrine concerning the Lords proceeding in justice with the faithless, and in mercy with the faithful dependers on him. The Prophet having in the ninth and tenth verse comprised the question hitherto disputed by him, doth withal, vers. 9 afford us an illustration thereof, 8. By a Similitude, thus: As a place of retreat and dwelling house do yield unto us comfort and protection against outward injuries: So the Lord, in case of thy dependence on him, will furnish unto thee relief and protection against hurts and discomforts. 9 By noting the means and instruments used by the Lord for our preservation and deliverance from discomforts and hurts, vers. 11. and 12: where these instruments are said to be the Angels. Now this point, which concerneth the Angels, who are appointed by the Lord to be instruments of our preservation, is amplified: 1. From the efficient cause of their employment in this behalf: namely, the commission and charge they have from the Lord to perform this service of preserving the faithful in all their ways and proceedings, so far as they are lawful and justifiable by the word of the Lord. For these only are called the ways of the faithful. 2. From the consideration of their extraordinary care to discharge the Lords commission they have for this service. This care in them the Prophet noteth by resembling the action and service they perform, unto the action of a careful and provident Nurse: who in the case of peril to the infant whom she nurseth, will take him into her arms, and carry him so long as shall be fear of danger. And so by the Lord's commandment and direction the Angels proceed with us in this point of preserving us from hurts and discomforts. 3. From a comparison of the greater to the less, vers. 13. thus: By this service of the Angels in protecting thee, thou shalt gain this further advantage, as to conquer and triumph over the greatest perils and mischiefs. For this is meant by marching upon those cruel beasts, which are mentioned vers. 13. No marvel then if the Angels protect thee in cases of less peril and mischief. Hitherto the first member of the position, which the Prophet handleth in this Psalm, hath been debated: namely, our deliverance from all hurts and discomforts in the case of our dependence upon the Lord. The second member of the said position is in sense and effect this: That by resting upon the Lord, we shall be made partakers of all comforts and blessings, vers. 14.15.16. This point of doctrine the Prophet disputeth and cleareth by an argument drawn from a testimony that is above all exception. He concludeth thus: The Lord himself doth profess under most gracious promises, that in case we rest upon him, he will communicate unto us all comforts and blessings. Therefore by resting on the Lord, we shall undoubtedly be made partakers of all comforts and blessings. Touching this profession on the Lord's part, of communicating unto us all comforts and blessings, in case we depend upon him: we are to observe how the Lord setteth it forth in those three last verses of the Psalm. Vers. 14. The Lord doth twice infer and conclude his communicating of all blessings unto us, upon the reason of our dependence on him. His first conclusion is this: He resteth on me, saith the Lord. Therefore will I deliver him. Here under the name and title of delivering us, we must understand the supplying of all other blessings, as it is expounded by the Lord himself 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 help him, and of my fidelity in keeping promise, rest upon me for help and comfort. Therefore will I exalt him: that is, advance him from out of trouble into a place of safety, and likewise furnish unto him all other blessings. Vers. 15. The Lord doth express and amplify his said profession by a Logical proceeding from the less to the greater. For first he saith, That he will hear the faithful petitioner: then (which is a greater favour) that he will be present with him in his trouble to comfort him: thirdly, that he will deliver him from it, which is a further degree of favour: and lastly, which is the highest degree of favour, that he will glorify and honour him. Vers. 16. Whereas the Lord in the end of the 15. verse hath promised to confer glory and honour upon the faithful and confident petitioner: he doth in the 16. verse illustrate this general by setting down 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 eternal life. The Lord concludeth thus: I will bestow upon the faithful and confident petitioner the blessings of this life, and the comfort of eternal life, vers. 16. Where under the promise of length of days, is implied the promise of all prosperity and comfort in this life. Under the promise of seeing the Lords salvation, the promise of enjoying the happiness and blessings of eternal life is signified. Therefore will I bestow upon him glory and honour, vers. 15. in the end. PSALM. 94. O Lord, who art the mighty God the avenger, the mighty God the avenger, show thyself clearly. 2 Exalt thyself, thou who art judge of the world: render to the proud their reward, 3 Lord, how long shall the wicked, how long shall the wicked triumph? 4 They belch out and speak rough words: all the workers of iniquity extol themselves. 5 They crush thy people O Lord, and afflict thine heritage. 6 They slay the widow and the stranger: and murder the fatherless. 7 And they say: the Lord seeth not: neither doth the God of jacob regard it. 8 Understand, O ye most unwise among the people: and ye fools, when will you be wise? 9 He that planted the ear, shall he not hear? Or he that form 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 vanity. 12 Blessed is the man, whom thou chastisest O Lord: for him thou teachest in thy law: 13 Thou dost give him rest from the days of evil, until the pit be digged for the wicked. 14 Surely, the Lord will not fail his people, neither will he forsake his inheritance. 15 For judgement shall return to justice: and after it, all the upright in heart shall return. 16 Who hath risen up with me against the wicked? Or who hath taken my part against the workers of iniquity? 17 If the Lord had not holpen me, my soul had quickly dwelled in the place of silence. 18 When I said: My foot slideth: thy mercy (O Lord) stayed me. 19 When I had a multitude of thoughts within me, thy comforts rejoiced my soul. 20 Hath the throne of iniquity fellowship with thee? which forgeth wrong against law. 21 They gather together against the soul of the righteous: and condemn the innocent blood. 22 But the Lord is my refuge, and my God is the rock of my confidence. 23 He turneth upon them their iniquity: and destroyeth them by their own malice: the Lord our God destroyeth them. ANALYS. PSALM. 94. The Prophet discerning the godly exceedingly oppressed by the malicious proceedings of the wicked, who in the state, where he lived, managed the places of greatest power and authority: And being carried with an affectionate desire to relieve and comfort them in this case of their distress, hath hereupon indicted this worthy Psalm. Wherein, 1. He presenteth on the behalf of the godly an humble motion unto the Lord against these wicked and proud tyrants, vers. 1.2. 2. He doth impart with the godly for their comfort, that (notwithstanding the proceedings of the wicked against them) they rest in a condition of blessedness, vers. 12.13.14. and so to the end. The Prophet's humble motion is set down vers. 1. and 2. In the second verse that which is sued for, doth direct us to the true interpretation of the motion made in the first. He prayeth the Lord in the second, to advance himself into his throne of justice, and to proceed with those proud tyrants, who oppressed his people, according to their deserts. This justice he sueth for in the first verse also under these terms: O Lord, show thyself clearly, or cause thy brightness to shine. The Lord showeth himself clearly and causeth his brightness to shine, when the glory of his justice is made manifest in the execution of punishment upon the wicked. We see then that the motion tendered by the Prophet unto the Lord against the wicked, is this: That the Lord would be pleased to execute justice against these proud tyrants, who oppressed his people, vers. 1. and 2. This motion of the Prophet against the wicked, is 1. Solicited by propounding some inducements for the grant thereof. From vers. 1. to the end of the 7. 2. Accompanied with a defence of the Lords glory against the blasphemy of the said tyrants, vers. 8. and so to the end of the 11. The solicitation of the said motion is performed by presenting unto the Lord's consideration and remembrance, 1. The office, which he challengeth as proper unto himself, of executing vengeance upon the wicked, ver. 1. and 2. 2. The circumstance and length of time, wherein the wicked have tyrannised over the godly, vers. 3. Upon the former ground and inducement he pleadeth with the Lord, thus: If it be thou only (O Lord) who art by office the avenger of all iniquity, and the judge of the earth: it may please thee according to this thy office, to execute justice upon these wretched tyrants, who oppress and vex thy people. But it is thou only (O Lord) who art by office the avenger of all iniquity, and the judge of the earth, v. 1.2. It may please thee therefore according to this thy office to execute justice upon these wretched tyrants, who oppress and vex thy people, vers. 1. and 2. Upon the other ground and inducement which is taken from the circumstance or length of time, he useth this persuasion with the Lord: These proud wretches have now a long space tyrannised over thy people, vers. 3. Where this their tyrannising is expressed by a word importing their rejoicing and triumphing in the oppression of others: so as the Prophet brandeth them with a note of extraordinary tyranny. Wherefore (O Lord) give an end to this their tyranny, by executing justice and revenge upon them, vers. 1. and 2. The antecedent of this reason is confirmed by particulating the several sorts of tyranny practised against the Lord's people: thus, If they have now a long space persecuted thy people both in word and fact: they have a long time tyrannised over them. But they have now a long space persecuted thy people both in word and fact, vers. 4.5.6. Therefore have they now a long time tyrannised over them, vers. 3. Touching the Assumption: first the several parts thereof are handled: and then the whole is illustrated. The former part, which concerns the persecution performed by words, is declared by these two particular instances: They deliver out threats of violence and oppression against thy people: and they speak also contemptibly of them, extolling themselves far above them, ver. 4. Therefore it followeth that they persecute thy people in word and speech. The other part, which concerns the persecution performed in fact against the Lord's people, is cleared likewise by certain instances: in the setting down whereof the Prophet proceeds by a logical gradation from the less to the greater, thereby to amplify the greatness of the persecution and tyranny executed upon the persons of the godly. The instances, whereupon the said persecution by way of fact is concluded, are these: They vex and oppress thy people by sundry unjust courses, vers. 5: they murder also the widow, the stranger, and the orphan, vers. 6. Here you see the said gradation. To vex the godly by unjust courses is a great sin. To murder them is a greater. But to vex and murder the widow, the stranger, and the orphan, is a wickedness far more heinous and capital. Therefore they persecute thy people by way of fact. Now the said whole Assumption jointly with these her parts hath an illustration from this comparison: These tyrants persecute the Lord himself by disgorging blasphemy against him, charging upon him the imputation of ignorance and carelessness how it succeed with the godly, vers. 7. No marvel then if in word and fact they persecute the Lord's people, vers. 4.5.6. Thus far hath the Prophet solicited his suit with the Lord, concerning the execution of justice upon these bloody tyrants. There followeth the Prophet's Apology in the behalf of the Lords glory against the said blasphemy. The blasphemy is this: That the Lord neither knoweth nor regardeth the proceedings held against the godly, vers. 7. The wicked having breathed out against the Lord this blasphemous position; whereby they strip and deprive him of the office which is proper unto him of governing and judging the world: the Prophet doth hereupon take an occasion to accompany his humble motion with a defence of the Lords glory. The course he holdeth in his Apology for the Lord, is this: First, he premiseth, vers. 8. a direct contradiction to the said blasphemous position: which contradiction is implied hereby, in that he chargeth these Machiavellian gallants with extreme senselessness for such their apprehension of the Lord: as if he said unto them thus: It is a most gross untruth which you affirm of the Lords ignorance and carelessness touching your proceedings against the godly: so to apprehend of the Lord, argueth in you an exceeding blockishness. Secondly, having thus censured and contradicted in general these barbarous Machivilists, he disputeth against their blasphemy, and refelleth it by two arguments. The first whereof is this: The Creator of each instrument, faculty, and act of all knowledge both in the outward sense and mind, and he who is the punisher of whole nations, doth know and take to heart your tyrannous proceedings against the godly, ver. 9 and 10. The Lord, whom you thus blaspheme, is the creator of each instrument, faculty, and act of all knowledge both in the outward sense and mind: and it is he, who is the punisher of whole nations. The Lord therefore, whom you thus blaspheme, is he who doth know and take to heart your tyrannous proceedings against the godly. vers. 8. and 11. In the Proposition are comprised (as you see) these several branches: 1. The discerning of all proceedings by him, who hath made the ear and the eye: that is, the instrument, faculty, and act of hearing and seeing, vers. 9 2. The knowing of all proceedings by him, who hath form the mind, vers. 10. in the end. Where by that one particular of the Lords teaching knowledge unto men, we must understand likewise his creating the instrument, faculty, and act of this knowledge. 3. The taking to heart all proceedings against the godly by him, who is the punisher of whole nations, vers. 10. in the beginning. And this carrieth a comparison from the greater to the less. For if the Lord be the punisher of whole nations: what question can be made of his power and will to do justice upon a few tyrants in the commonwealth of Israel? The Assumption is omitted by the Prophet as a point unquestionable. The Conclusion is apparently implied, in the 8. verse: where the Prophet under a bitter censure and imputation of brutish dullness laid upon the wicked for such their phranticke conceit of the Lord, doth contradict and reject the said blasphemy as a most gross absurdity. The other argument used by the Prophet in this his Apology for the Lords glory, is a comparison from the greater, concluded thus: Who knoweth the very thoughts of the wicked and the vanity of them, he cannot but know their outward proceedings against the godly. The Lord knoweth the very thoughts of the wicked and the vanity of them, vers. 11. Where under this knowledge attributed unto the Lord, we must understand as meant also his taking to heart such thoughts and plots as the wicked conceive and devise against the godly. Therefore the Lord cannot but know their outward proceedings against the godly, vers. 8. Hitherto hath been handled, first, the Prophet's humble motion for justice against these impious oppressors of the godly: secondly, his defence of the Lords glory against their blasphemy. His imparting of comfort unto the godly, doth follow. For whereas the godly may object, that in case they be thus afflicted by the hand of the said tyrants, it may seem that they rest in a miserable condition, such as may occasion them to doubt of the Lords providence & to divert their thoughts from the rule of piety: the Prophet in answer to the said objection doth to the exceeding comfort of the godly, dispute this position: That the godly man, though afflicted by the hand of the wicked, is notwithstanding blessed, vers. 12. in the former part thereof. This position the Prophet doth clear and determine by two arguments: whereof The first is concluded thus: Whom the Lord by affliction teacheth his law, and fashioneth to patience till the ruin of the wicked, he, though afflicted by the wicked, is notwithstanding blessed. But the godly man is he, whom the Lord by affliction teacheth his law, and fashioneth to patience till the ruin of the wicked. The former effect is vers. 12. in the end: the other is vers. 13. Two excellent effects of a sanctified affliction. In the exposition of the 13. verse I follow Beza. Therefore the godly man, though afflicted by the hand of the wicked, is notwithstanding blessed, vers. 12. in the former part thereof. The second is of this sort: To whom the Lords love is constant and unchangeable, he, though afflicted by the wicked, is notwithstanding blessed. The godly man is he, to whom the Lords love is constant and unchangeable, vers. 14. Therefore the godly man, though afflicted by the wicked, is notwithstanding blessed, ver. 12. in the former part thereof. To the Assumption of this later Syllogism, which concerns the unchangeableness of the Lords love to the godly man, the Prophet hath yielded this confirmation: If the carriage of all proceedings shall in the Lords good time be so uprightly ordered, as that the godly man shall receive thereby what is right and due unto him by the Lord's covenant and promise: then is the Lords love unto him constant and unchangeable. But the carriage of all proceedings shall in the Lords good time be so uprightly ordered, as that the godly man shall receive thereby what is right and due unto him by the Lord's covenant and promise, vers. 15. Where, first it is said, that judgement shall return to justice: that is, the government and carriage of matters shall be reform and reduced to a course of right. Secondly, that after it, the upright in heart shall return: that is, after this reformation once made, the godly shall return, that is, partake in the fruit and benefit of the said reformation, they being to receive thereby according to the Lords gracious promise, deliverance from trouble, and such other blessed comforts. Therefore the godly man is he, to whom the Lords love is constant and unchangeable, vers. 14. The Assumption of this syllogism (wherein it is said that the godly man shall communicate in the benefit of the Lords reformation, receiving thereby such comforts as by the covenant and promise of mercy are due unto him) hath a double amplification: 1. From an instance in the Prophets own person handled by a comparison of parity, thus: The Lord hath given to me deliverance from trouble and special comforts otherwise, when I was pressed with the distresses of my heart, vers. 17.18.19. In the 17. he saith: he had died, had not the Lord delivered him. In the 18, that the Lord upheld him when he was slipping into destruction. In the 19, that he received comforts from the Lord, when anguish and distress of heart pressed him. Therefore the Lord will in his good time of reformation give likewise deliverance from trouble and special comforts to other the godly, vers. 15. The former part of this reason is proved and enlarged thus: No man afforded unto me this deliverance and comfort when the wicked practised against me, vers. 16. It was therefore the Lord only that did it, vers. 17.18.19. 2. From the consideration of the Lords most just nature and proceeding. Hereupon the Prophet deduceth this conclusion: If the Lord should not so order all proceedings, as that the godly man may thereby receive what is due unto him by the Lords promise: he should allow the committing of injustice upon the godly. But the Lord will not allow the committing of injustice upon the godly, vers. 20. Where under an interrogatory form of speech it is said, that the throne of tyranny and oppression hath no fellowship with the Lord: that is, the Lord doth renounce and detest all unjust proceedings, such as judicial thrones of that quality do yield. Therefore the Lord will so order all proceedings, as that the godly man may thereby receive what is due unto him by the Lords promise of mercy, vers. 15. The Assumption, wherein the Lords upright proceeding and detestation of injustice is recommended, is made evident and cleree by a comparison: wherein is laid forth the difference betwixt the proceeding held by tyrants and injust judges, and that which is held by the Lord. The first part of the said comparison is a description of the injustice committed by tyrannous Magistrates upon the godly and innocent thus: They forge and contrive all wrongful means whereby to defeat the course of law, vers. 20. in the end: they assemble themselves to consult and conspire upon the ruin of the just: they pass sentence of condemnation on him, vers. 21. But the eternal Lord doth protect the godly and the innocent: and he doth execute his wrath upon the wicked, vers. 22. and 23. In the 22. verse the Prophet by a particular instance in his own person, and by naming one for all of the same kind and nature, doth imply and note the Lords protecting of the godly and innocent in general. For what the Lord is unto David, as David is a godly and innocent man, the same the Lord is to all innocent and godly men. In the 23. verse, the Lords proceeding in justice to the destruction of the wicked, is delivered in express terms: and to assure us thereof, it is thrice set down: and to make it the more admirable and glorious, it is avouched that the Lord so ordereth his proceeding with them, as that they become the ministers and instruments of their own destruction. PSALM. 103. MY soul: praise thou the Lord: and all that is within me, praise his holy name. 2 My soul: praise thou the Lord: and forget not any of his benefits. 3 Who forgiveth all thine iniquities: and healeth all thine infirmities. 4 Who redeemeth thy life from the grave: who covereth thee on every side with mercy and compassions. 5 Who satisfieth thy mouth with good things: who reneweth thy youth as the youth of an Eagle. 6 The Lord doth justice and right to all that are oppressed. 7 He hath made his ways known to Moses: and his works to the children of Israel. 8 The Lord is full of compassion and mercy, slow to anger, and of great kindness. 9 He will not alway chide, neither keep his anger for ever. 10 He hath not dealt according to our sins, nor rewarded us according to our iniquities. 11 For how high the heavens are above the earth: so great is his mercy to them that fear him. 12 As far as the East is from the West: so far hath he removed our sins from us. 13 With what compassion a father is carried towards his children: the same hath the Lord towards them that fear him. 14 For he knoweth whereof we are made, he remembreth that we are but dust. 15 The days of man are as grass: as a flower of the field, so flourisheth he. 16 When the wind hath passed over it, it is gone: and the place thereof knoweth it no more. 17 But the loving kindness of the Lord is from all eternity, and endureth for ever upon them that fear him: and his righteousness upon their children's children: 18 Upon them that keep his covenant: and who remember his commandments to do them. 19 The Lord hath established his throne in heaven: and his kingdom ruleth over all. 20 Praise the Lord ye his Angels that excel in strength, and do his commandment in obeying the voice of his word. 21 Praise the Lord all ye his hosts, who are his ministers performing his pleasure. 22 Praise the Lord all ye his works in all places of his dominion. My soul praise thou the Lord. ANALYS. PSALM. 103. There are of this Psalm two parts. In the former the Prophet doth excite and provoke himself to the magnifying of the Lords name: from the beginning of the 1. verse to the end of the 18. In the later he inviteth all other things to a concurrence with him in this duty of praising the Lord: from the beginning of the 19 verse to the end of the Psalm. The subject then handled in the former part is this: That David ought with his whole heart to magnify the name of the Lord, vers. 1. and 2. This subject the Prophet doth propound under a form and figure of speech addressed to his soul and to all the faculties thereof: thereby stirring up himself to this worthy duty of honouring the Lord, not in part or remissly, but most affectionately and with each faculty of his mind and will. The ground and motive inducing him to perform unto the Lord this acknowledgement and service of glorifying his name, is (as may appear by the latter member of the 2. verse) a survey made by him of the Lords blessings bestowed on himself in particular, & on the whole Church in general. Out of this consideration he reasoneth and concludeth thus in honour of the Lord: Who hath blessed David in particular, and the whole Church in general, his name ought David with his whole heart to magnify. But it is the Lord who hath blessed David in particular, and the whole Church in general. Therefore the Lords name ought David with his whole heart to magnify. The Prophet first setteth down the conclusion verse 1. and 2. Then he proceedeth to the Assumption: which consisteth of two branches: The first whereof is verse 3.4.5: the second is from the beginning of the 6. verse to the end of the 18. verse. The first branch of the Assumption concerning the blessings bestowed upon David in particular, is declared by an induction, consisting partly of spiritual blessings, viz. justification and Sanctification, verse 3: and partly of temporal favours, verse 4. and 5. The induction is concluded thus: The Lord hath bestowed on David pardon of sins and sanctification of heart: he hath delivered him from extreme perils: he so compasseth him on every side with his favour, that being delivered he shall not miscarry by any accident at any time or place: he doth furnish unto him in plentiful sort all needful provisions for this life: he intertaineth him in vigour and strength of body for the lengthening of his days. Therefore the Lord hath blessed David in particular. The first member of this induction is vers. 3. Where the pardon of sins is first mentioned: and then under the phrase of healing thy infirmities, is implied the curing of the diseases which are in the understanding and will: which being spiritual diseases, the cure is performed by the Spirit of sanctification. For it is the Spirit of the Lord that worketh upon the understanding to enlighten it with the knowledge of the Gospel, and upon the will, to conform it to some measure of obedience unto the Gospel. The second is verse 4. in the beginning: where I take it he meaneth a temporal deliverance, having in the former verse recorded his spiritual deliverance from sin and the punishment thereof. The third is vers. 4. in the end. Where he noteth the continuance of the Lords extraordinary care and favour towards him being delivered, which is such as covereth him on every side, so as he can not miscarry. The fourth and fifth are verse 5: which verse I do with the French and M. Beza so interpret as I have set down. The said fifth member of the induction hath an illustration from a Comparison of Similitude, thus: As the body of an Eagle is entertained in vigour and strength, whereby it liveth long: So the Lord intertaineth David in vigour and strength to the lengthening of his age. The Prophet having handled the first branch of the said Assumption concerning the blessings bestowed on himself in particular, doth now in like sort by an induction specify the benefits bestowed on the Church in general. The induction is this: The Lord relieveth and righteth the cause of the oppressed: he hath delivered unto Moses the laws and statutes wherein his people are to walk: he hath honoured his people by his sundry deliverances of them: he is merciful unto them in the pardon of their transgressions. Therefore the Lord hath blessed his whole Church in general. 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 excellency and greatness of the Lords mercy in remitting the offences of his people. That this is the main scope of those 3. verses, may appear, first by the terms and forms of speech used by the Prophet. Secondly, by comparing the 8. verse with that which is set down Exod. 34.7: Numb. 14.18: Nehem. 9.17. Thirdly, by the illustration, which the Prophet in the verses following hath yielded unto this point of the excellency and greatness of the Lords mercy. Let us now see how the Prophet doth handle this last member of the said induction. His purpose is (as I have said) to make known unto us this sweet and comfortable position, viz. That the Lords mercy in pardoning the sins of his people is exceeding great. This point he cleareth: First, by three comparisons of equality, thus: 1. How great the distance of the highest heaven is from the earth: so great is the Lords mercy in being reconciled unto those who fear him, that is, unto his people, vers. 11. 2. As far as the East is from the West: so far hath the Lord removed from us our offences, vers. 12. 3. With how great and tender compassion a father is carried towards his children: with so great and tender mercy the Lord embraceth his, vers. 13. Secondly, by noting unto us a motive inducing the Lord to the showing of this exceeding mercy: which is an acknowledgement and consideration on the Lord's part of the condition allotted unto man by creation, vers. 14. A condition, in regard of the matter whereof man was form, not only base and contemptible, but most brittle also and apt to dissolution. By the consideration whereof the Lord is the rather moved to proceed with us, not according to our desert in provoking him, but according to that course which is most suitable to the glory and excellency of his gracious nature: that thereby he might the more magnify the riches of his mercy, being showed upon so contemptible and brittle a worm as man is. Thirdly, by remembering unto us the eternity of this mercy. Which argument is concluded thus: The Lord's mercy to his people for the pardon of their sins hath been from all eternity, and doth endure for ever 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 grass: the other of a flower of the field. Man is resembled to either of them in this point of his speedy withering and vanishing. But the Lord's mercy to his people is eternal, v. 17. 2. By a comparison from the greater: wherein the object of the Lords mercy is noted, that thereby we might see the reach thereof. The comparison is this: The Lord's mercy is extended for ever to many generations of the posterity of his people. No marvel then if he extend it for ever to the persons of his people. The first part of this comparison is verse 17. in the end. Where the Prophet saith that the Lords righteousness is upon their children's children: meaning by righteousness the Lords fidelity in keeping his covenant of mercy: and consequently the mercy performable by this covenant: which not determining in the persons of parents, but being extended also & presented to their posterity, it doth thereby discover itself to be very great and excellent. Now whereas it may be objected 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 clear this point by a description of those, to whom the said mercy is by the Lord's covenant extendable. The description of them, is 1. From an effect on their part: viz. their observing of the Lords covenant made with them: which consisteth in dependence on God, & in obedience to his statutes. 2. From their perseverance in this care and endeavour to glorify the Lord by their faith and obedience of life. Which I take to be meant by this clause, of retaining always in memory the Lords statutes to do them. Hitherto concerning the first part of the Psalm. The second followeth, wherein he inviteth a concurrence with him in this duty of praising the Lord: so as the subject handled in this second part is this: That all things whatsoever ought to concur with David in praising the Lord, vers. 20.21.22. The argument to persuade this concurrence is concluded thus: If the Lord doth by his imperial sceptre and sovereign power govern all things in heaven and earth: then ought all things to concur with David in praising the Lord. But the Lord doth by his imperial sceptre and sovereign power govern all things in heaven and earth, vers. 19 Where under these words (He hath established his throne in heaven) is meant the Lords settled and absolute authority of commanding and ruling in heaven. Therefore ought all things to concur with David in praising the Lord. In lieu of this general conclusion, there is set down an induction of the particulars which are invited to this duty 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 readiness the Lords commandments. 2. All other creatures in heaven & earth: which are described vers. 21. 1. By comparing them to Armies. 2. By their employment in the Lord's service. 3. All the Lords works of mercy and justice in any part of the world whatsoever, vers. 22. PSALM. 104. MY soul, praise thou the Lord. O Lord my God, thou art exceeding great: thou art clothed with glory and majesty. 2 Who covereth himself with light as with a garment: who spreadeth the heavens like a tent. 3 Who layeth the beams of his high chambers in the waters: who maketh the thick clouds his chariot: who walketh upon the wings of the wind. 4 Who maketh his Angel's spirits, and his ministers a flaming fire. 5 He hath set the earth upon her foundations: so that it shall never be removed. 6 Thou hadst covered it with the deep as with a garment: the waters stood above the mountains. 7 At thy rebuke they fled: at the voice of thy thunder they hasted away. 8 They ascended by the mountains: they descended by the valleys, into the place which thou hast established for them. 9 Thou hast set them a bound which they shall not pass: they shall not return to cover the earth. 10 He sendeth the springs into the valleys, that they might run between the mountains: 11 That they may give drink to all the beasts of the field: and that the wild asses may therewith quench their thirst: 12 That by these springs the fowls of the air may dwell, singing amongst the branches. 13 He watereth the mountains from his high chambers: and the earth is filled with the fruit of thy works. 14 He causeth grass to grow for the cattle, and herb for the use of man, making nourishment to come from out the earth: 15 As wine that maketh glad the heart of man: oil to make the face to shine: and bread that strengtheneth man's 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 Stork dwelleth in fir trees. 18 The high mountains are for the Goats: the rocks are a refuge for the Coneys. 19 He hath appointed the Moon for seasons: the Sun knoweth his going down. 20 Thou bringest darkness, and it is night: wherein all the beasts of the forest creep forth. 21 The young lions roar after their prey: and seek their meat of the mighty God. 22 When the Sun riseth, they retire and couch in their dens. 23 Then goeth man forth to his work and to his labour until the evening. 24 O Lord, how great are thy works? in wisdom 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 living creatures with great. 26 There walk the ships: and that great Leviathan whom thou hast made to play therein. 27 Al these wait upon thee, that thou mayst give them their food in due season. 28 Thou givest it unto 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 return to their dust. 30 If thou send forth thy spirit, they are created: and thou renewest the face of the earth. 31 Glory be to the Lord for ever: let the Lord rejoice in his works: 32 Who looking upon the earth, it trembleth: and who touching the mountains, they smoke. 33 I will sing unto the Lord all my life: I will praise my God, while I live. 34 My meditation will be acceptable unto him: I will rejoice in the Lord. 35 The sinners shall be consumed from out the earth: and the wicked, till there be no more. O my soul, praise thou the Lord. Praise ye the Lord. ANALYS. PSALM. 104. This Psalm hath a correspondence in argument with the former. For as in the former the Psalmist provoketh himself and others to magnify the Lord: so in this he inviteth himself and others to the same duty. The difference of the one from the other is in the quality of the inducements upon which the performance of the said duty is grounded: they being such in the former Psalm as concern the Church principally: and such in this as concern all mankind: yea all living creatures. The subject then of this Psalm is this: That out of a reverent and due acknowledgement of the Lords glory, we ought to magnify 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 unto himself his exhortation to praise the Lord: and in his person, to all others: as may appear aswell by the nature of the motives to this duty alleged by him, they being such as concern all, as likewise by that, which is set down verse 31. and 35. In which verses he stirreth up others to second him in this service of tendering praise and honour unto the Lord. The principal and main ground of the said service is this: If the Lord hath in the creation of things and conservation of living creatures set forth and published to the view of the world, the glory of his power, wisdom and goodness: then out of a due acknowledgement of this his glory ought we to magnify him. But the Lord hath in the creation of things and the conservation of living creatures set forth and published to the view of the world, the glory of his power, wisdom and goodness. 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 works? in wisdom 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 wisdom: in the third, his goodness in the number of the said works. Therefore out of a due acknowledgement of this his glory, ought we to magnify him, vers. 1.31.35. The Assumption is handled by the Prophet first in the whole, by an argument drawn from the general: then in the several parts thereof. In the whole, the handling is thus: All thy works do represent and notify to the world thy majesty and glory, vers. 1. Where the Prophet affirming, that the Lord is exceeding great, and that he hath clothed himself with glory and majesty, doth thereby mean that his works are this garment wherein he hath as it were embroidered and visibly represented this his glory. And so it is expounded by Cal. Marlo. Beza. Therefore thy works of creation and conservation do represent and publish the same. From the beginning of the second verse, to the end of the thirtieth: and more summarily, vers. 24. Touching the handling of the said Assumption in the several parts thereof: whereas the said Assumption consisteth of two parts: the one concerning the creation of things: the other, the conservation of living creatures: the Prophet first disputeth that branch of creation, proving 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 works of the superior part of the world, as in the light, the heavens, the clouds and winds, the Angels: likewise in the works of the inferior part of the world, as in the earth and the water, the Lord hath set out and proclaimed unto us his glory. 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 stamp, and serve to the same purpose of representing unto us the Lord's glory, they are to be conceived as set down to make the said induction perfect. Therefore hath the Lord in his works of creation published and proclaimed unto us his glory, 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 adorn and set forth the person who weareth it: So the light doth discover and set out the glory of him who created it. The second touching the Heavens, 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 magnificency of him whose it is: So the extending of the heavens setteth out the majesty of him who made them. The third is of the clouds, vers. 3. where the clouds are described by the service they yield unto the Lord. This their service consisteth: 1. In that they serve as it were for lodgings and chambers, in which and from whence the Lord doth manifest the glory of his power, justice, and mercy. The Prophet, Psal. 18.12. calleth the clouds the Lords tabernacles. And in the 1. of Kings▪ chap. 8.12. the Lord is said to dwell in the clouds. In these clouds the Psalmist affirmeth that the Lord hath laid the beams of his chambers: that is to say, that he hath as it were built unto himself lodgings and places, from whence to show his glory. 2. In that they serve also for instruments of his executions both in the way of mercy and in the way of justice. And upon this ground they are called the Lords chariot, out of an allusion to the ancient use of chariots in the battles of Princes. The fourth is of the Winds, vers. 3: where they are described: 1. By their swiftness: which is noted in that wings are attributed unto them. 2. By the Lords employing of them in his services of expedition and speed: which is implied hereby, in that the Lord is said to walk upon their wings. The fifth member of the said induction concerneth the Angels, verse 4. where they are described: 1. By the simpleness of their essence: they being called spirits, that is, essences free from all corporal and material composition. 2. By the strength and agility 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 quality speedily piercing: So the Angels are of strength to frustrate all opposition: and they do with all nimbleness and speed pierce every where. The sixth is of the earth, verse 5. where we may observe two particulars noted by the Prophet, wherein the Lord hath imprinted a visible testimony and mark of his glory: The one, the founding of the earth upon the seas: which the Prophet calleth the bases of the earth. The other, the stability and unmoveablenes of the earth. The seventh is of the waters, vers. 6.7.8.9. Where the Prophet observeth these two things touching the waters: 1. Their place in the beginning of the creation, viz. the first day. 2. Their place in the process of the creation, viz. the third day. Touching their place in the beginning of the creation: it is vers. 6. said to be the outward superficies and face of the whole earth. Which covering of the earth by them is illustrated by two comparisons: 1. The one, a Similitude, thus: As a garment covereth the body: so the waters covered the earth. 2. The other, a comparison from the greater, thus: The waters covered the highest hills: no marvel then if they covered 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 unto them, viz, the sea: within the receptacle and limits whereof they are shut up and confined: as may appear Gen. 1.10: and job. 38.10. This retiring of the waters from the face of the earth into this their place, is described: 1. By the efficient thereof: viz. the thundering voice and commandment of the Lord, vers. 7. 2. By their speediness in retiring, vers. 7. which is noted, in that they are said to fly and to hasten away, forthwith upon the sense and knowledge of the Lords commandement. 3. By their effect of frustrating and overcoming whatsoever might give impediment to their retiring, v. 8. where it is said, that they ascended by the hills, and descended by the valleys: as if the Prophet should say, That neither hills nor valleys, nor any obstacle whatsoever, could hinder their retiring into the place assigned unto them. 4. By their perpetual residing in the place, whereinto they are retired. vers. 9 Hitherto of the first branch of the said Assumption concerning the creation of things, and the induction used for the demonstration thereof. There follows the second branch of the said Assumption concerning the conservation of living creatures: from the beginning of the 10. verse to the end of the 30. Here then to prove that the Lord hath not only in his works of creation, but in other actions of his providence sensibly represented the glory of his name to the eye of the world: the Prophet hath undertaken to dispute this worthy position, viz. That the Lord by his providence doth conserve and entertain all living creatures in the state of nature allotted unto them, vers. 28. For the cleared of this position, the Prophet useth three several arguments. The first containeth the means and instrumental causes, whereby living creatures are conserved and entertained. Which means are every of them so many excellent works in particular comprehended under that general action of conservation. The Prophet's conclusion by virtue of this argument is this: Arg. 1. The Lord hath for the use of living creatures furnished unto them the benefit of springs and rivers, the service of rain water, the commodity of the night and day, the opportunity of the sea. From the beginning of the 10. verse, to the end of the 26. Therefore the Lord doth by his providence conserve and entertain living creatures in the state and condition of nature allotted unto them, vers. 28. The first particular of the said means concerning springs and rivers derived from them, is set down vers. 10.11.12. In which verses the said springs and rivers are described: 1. By their efficient: who is the Lord himself, vers. 10. 2. By the place of their current, viz. the valleys, vers. 10. 3. By their use and end, viz. that they might yield the commodity of drink: 1. To the beasts of the field, vers. 11. 2. To the birds of the air, vers. 12. Where the birds are noted unto us partly by their sitting near unto the springs and rivers for the purpose of drinking, partly by their action of singing as it were in praise of the Lord for this their refreshment by drinking. The second particular is of the supply yielded by the Lord of rain water, vers. 13.14.15.16.17.18. This particular of the rain water is described: 1. By the place, from whence it is sent, viz. the clouds, which are called the Lords high chambers, vers. 13. 2. By the places, on which it falleth, viz. the mountains and other parts of the earth, vers. 13. 3. By the effect it worketh, viz. the making of the earth to yield plenty of fruits, vers. 13. in the end: where it is said, that the earth is filled with the fruit of thy works, that is, with the fruits growing and produced by thy works: which are the showers and dews wrought and caused by the Lord to distill from the clouds. That the earth by virtue of this rain water yieldeth plenty of fruits, is showed by particulating the kinds of fruits produced: which are these, viz. 1. Grass for the use of cattle, vers. 14. in the beginning. 2. Sundry herbs and plants for the use of man, vers. 14. in the midst. Where this use which man receiveth, is expounded to be the nourishment which the Lord causeth to come from out the earth, that is, from the herbs and plants produced by the earth. Now this nourishment, which the Lord causeth the herbs and plants of the earth to produce, is noted in particularity to be: 1. Wine, vers. 15: where it is recommended by the effect of rejoicing the heart. 2. Oil, vers. 15: where it is commended by the effect of making the face to shine. 3. Bread, vers. 15: where it is commended by the effect of relieving and fortifying the strength of the body. 3. All goodly and high trees, as Cedars and Fir trees for birds to breed and rest on, vers. 16. and 17. 4. Nourishment in the barrenest and roughest places for the creatures that live in them, viz. for goats and coneys, vers. 18. These barren and rough places are called by the Prophet high mountains. Here we must understand that of the high mountains, which is vers. 16. said of the high trees: namely, that they are satisfied with the rain, which falleth from the clouds: and so are enabled to yield nourishment to the creatures living on them. The third particular of the means used by the Lord for the conserving and entertaining of living creatures, is concerning the night and day. The night and day are described unto us: 1. By noting the instrumental causes of the distinction of the one from the other, viz. the Moon and the Sun, vers. 19 where it is said, that the Lord hath appointed the Moon for seasons, that is, to distinguish the season of the night from the day: And, that the Sun knoweth his going down, that is, keepeth a constant course of setting and rising, whereby the day is distinguished from the night. 2. By the use and opportunity they yield by this distinction of the one from the other, unto wild beasts and unto men. The use of the night for wild beasts, is the opportunity of traveling abroad for their prey, vers. 20.21. The use of the day for them, is to keep retired and to rest, vers. 22. The use yielded to man from the day, is the opportunity of employing himself abroad in the duties of his calling from morning to evening, vers. 23. The use of the night for man, though it be not distinctly expressed by the Prophet, yet forasmuch as it is said that man is to labour from morning to evening, we may by good collection conceive this use to be the refreshment and rest of man. The fourth and last particular is of the sea, verse 25. where there is a double use thereof noted: 1. The one, to be a receptacle for fishes, vers. 25. 2. The other, to be the subject of Navigation, vers. 26. The second argument, whereby to prove that it is the Lord who doth conserve and entertain living creatures, is of this conclusion: Arg. 2 At whose hands living creatures are by nature directed to attend their entertainment at all times of need: he it is by whom they are entertained and conserved in the state allotted unto them. But it is the Lord at whose hands living creatures are by nature directed to attend their entertainment at all times of need, vers. 27. Therefore it is the Lord who doth conserve and entertain them in the state allotted unto them, vers. 28. The third Argument alleged by the Prophet for a further demonstration of the position in hand, is concluded thus: Arg. 3. By whose power and virtue the perishing and reviving of living creatures in their kind, is disposed of: by him they are entertained in the state of nature allotted unto them. But it is the Lord by whose power and virtue the perishing and reviving of living creatures in their kind, is disposed of, vers. 29.30. Therefore it is the Lord by whom they are entertained in the state of nature allotted unto them. vers. 28. Thus we see how the Prophet hath disputed this action of the Lords providence in conserving and entertaining of living creatures in the condition of nature allotted unto them. And thus we see how he hath hitherto proved that the Lord in the creation of things and in the conservation of living creatures, hath disclosed unto the world the glory of his power, wisdom and goodness: whereupon must be inferred this conclusion, That in due acknowledgement thereof we ought to honour & magnify him. Here the Prophet stayeth not: but for a further provocation to the tendering of this duty unto the Lord, he useth two other arguments: the former whereof is concluded thus: If we ought so to carry ourselves as that the Lord may take delight in his works, than ought we with praise to acknowledge the glory of his name in them. But we ought so to carry ourselves as that the Lord may take delight in his works, vers. 31. in the end. Therefore ought we with praise to acknowledge the glory of his name in them, vers. 31. in the beginning. The Assumption is persuaded by the Prophet thus: The Lord is able by his power in a moment to confound whatsoever is offensive and indelightfull unto him: though it were as unmovable as the earth, and as strong and high as any mountain, vers. 32. Therefore ought we so to carry ourselves as that the Lord may take delight in his works, and not repent him that he hath made them, vers. 31. in the end. The last argument used by the Prophet to enforce this duty of magnifying the Lord, is a comparison of equality: wherein is offered to our consideration an example and profession on the part of the Prophet, that himself during life will not fail to perform the said duty. His conclusion is this. As for myself: I profess that while I live I will magnify the Lord, vers. 33. Therefore let all other likewise magnify and honour him, vers. 31. The Antecedent of this reason is enlarged thus: If this my endeavour to magnify the Lord, will be a service pleasing and acceptable unto him: while I live will I magnify him. But this my endeavour to magnify the Lord will be a service pleasing and acceptable unto him, vers. 34. in the beginning. Therefore while I live will I magnify him, vers. 33. The Assumption is in this sort amplified: 1. From the efficient of this acceptation concluded thus: Whose endeavour to magnify the Lord proceedeth from an heart rejoicing in him, his endeavour cannot be but a service pleasing and acceptable unto the Lord. But the endeavour on my part to magnify the Lord, proceedeth from an heart rejoicing in him, vers. 34. in the end. Therefore this my endeavour cannot be but a pleasing and acceptable service unto 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 magnify him, vers. 35. Therefore will he accept my endeavour to magnify him as a pleasing service, vers. 34. in the beginning. PSALM. 107. PRaise the Lord, because he is good: yea because his mercy endureth for ever. 2 Let them report, who have been redeemed by the Lord, and whom he hath delivered from distress: 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 wilderness, finding no city to dwell in, 5 Both hungry and thirsty, so as their soul fainted in them: 6 When they cried unto the Lord in their trouble, he delivered them from their distress: 7 And led them forth by the right way, that they might come to a city of habitation. 8 Let them therefore magnify before the Lord his loving kindness, and his wonderful works before the sons of men. 9 For he satisfied the thirsty soul, and filled the hungry soul with goodness. 10 Such as dwell in darkness and in the shadow of death, bound in misery and iron, 11 Because they rebelled against the words of the mighty God, and despised the counsel of the most high: 12 Whereupon he humbled their heart with heaviness: they fell down and there was no helper: 13 When they cried unto the Lord in their trouble, he delivered them from their distress: 14 He brought them out of darkness and out of the shadow of death, and broke their bands asunder. 15 Let them therefore magnify before the Lord his loving kindness, and his wonderful works before the sons of men. 16 For he hath broken the gates of brass, and hath cut the bars of iron asunder. 17 Fools, who by reason of their transgression, and because of their iniquities, are afflicted: 18 Whose soul abhorreth all meat, and they are brought to death's door: 19 When they cried unto the Lord in their trouble, he delivered them from their distress: 20 He sent his word and healed them, and delivered them from their graves. 21 Let them therefore magnify before the Lord his loving kindness, and his wonderful works before the sons of men: 22 And let them offer sacrifices of praise, and declare his works with rejoicing. 23 They who go down to the Sea in ships, trafficking upon the great waters: 24 They who see the works of the Lord and his wonders in the deep: 25 How he commanding raiseth the stormy wind, and lifteth up the waves of the sea: 26 How they mount up to the heavens, and descend to the deep: their soul melteth through trouble: 27 They stumble and stagger to and fro like a drunken man, all their cunning being gone: 28 When they cried unto the Lord in their trouble, he delivered them out of their distress: 29 He turned the storm into calm, and the waves became still: 30 And the waves being quieted, he brought them rejoicing unto the haven where they would be. 31 Let them therefore magnify before the Lord his loving kindness, and his wonderful works before the sons 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 wilderness, and the springs of water into dryness: 34 A fruitful land into barrenness, for the wickedness of them that dwell therein. 35 He turneth the wilderness into pools of water, and the dry land into springs of water. 36 There he placeth the hungry: and they build a city to dwell in: 37 And sow the fields and plant vineyards, which bring forth fruitful increase. 38 He blesseth them, and they multiply exceedingly: and he diminisheth not their cattle. 39 Afterward they are diminished and brought low by distress, evil and sorrow. 40 He poureth contempt upon Princes, and causeth them to err in desert places out of the way. 41 He raiseth up the poor out of misery, and maketh him families like a flock of sheep. 42 Let the upright see it and rejoice: and let all iniquity stop her mouth. 43 Who is wise, let him observe these things: that they may understand the loving kindnesses of the Lord. ANALYS. PSALM. 107. The subject of this Psalm is this: That the Lord is to be magnified, first by all men in general, vers. 1. Secondly, by certain 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 general, the Psalmist showeth by this argument: The Lord is good, vers. 1. in the midst. Therefore all his people ought to magnify 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 excellency) this his goodness doth never determine, but endureth eternally, vers. 1. in the end. Having declared that all men in general aught to praise the Lord: he proceedeth to show that certain sorts of men are tied, some of them by a proper obligation of an extraordinary mercy, & some by the regard of a common blessing, to a special and praiseful acknowledgement of the Lords goodness towards them. Let us see upon what particular motive these several sorts of men are to ground this their action of magnifying the Lord. The first sort is of such as have wandered out of their way in deserts fainting through hunger and thirst, verse 2. to the end of the 9 The inducement for the performance of this duty of praise by them, is concluded thus: Whom the Lord hath delivered from distress, reducing them to places of habitation, and relieving them against the extremity of hunger and thirst: they ought to magnify the Lord for this his mercy both privately and publicly, vers. 2. and 3. But such as have wandered out of their way in deserts, fainting through hunger and thirst, the Lord hath delivered from distress, reducing them to places of habitation, and relieving them against the extremity of hunger and thirst, vers. 4.5 6.7.9. Therefore such as have wandered out of their way in deserts, fainting through hunger & thirst, aught to magnify the Lord for this his mercy both privately & publicly, 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 enjoined unto those who are redeemed by him from distress. In the 3. verse the particular blessings of reducing them to places of habitation and relieving them against hunger and thirst, are noted under 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 unto villages and cities: where they might find a double comfort and relief: the one, against wandering in deserts by the opportunity of houses and lodgings: the other, against hunger and thirst, by the commodity of sustenance suppliable in villages and cities. The Assumption is verse 4.5.6.7.9. In the 4 verse their wandering out of their way in deserts is noted: in the 5, their fainting through hunger and thirst: in the 6, their deliverance from distress: in the 7. their reduction to places of habitation, and consequently their relief against hunger and thirst: in the 9, this supply against hunger and thirst, is expressed in distinct terms. The said Assumption is in the 6. verse, enlarged by imparting unto us one of the causes which moved the Lord to this compassionate regard of these distressed Pilgrims: viz. their humble supplication and crying unto the Lord. The conclusion is vers. 8. where is enjoined a magnifying of the Lords goodness, not only in private, which the Psalmist calleth a magnifying thereof before the Lord: but also in public, which he calleth a magnifying thereof before the sons of men. The second sort of persons, who are obliged to this duty of acknowledging the Lords mercy in all grateful manner, is of prisoners whom the Lord hath enlarged from out of prison. The reason inducing them to offer unto the Lord this sacrifice is this: By whom prisoners enlarged from out of prison have recovered their liberty, him they ought to praise for his goodness both privately and publicly. But it is the Lord by whom prisoners enlarged from out of prison have recovered their liberty, vers. 13.14. Therefore it is the Lord whom prisoners enlarged from out of prison, aught to praise for his goodness both privately and publicly, vers. 15. The Assumption is amplified by setting forth the greatness of this favour and act performed by the Lord in restoring prisoners to their liberty. The amplification is: 1. From the consideration of the contrary, viz. the quality of their imprisonment: which is noted to be accompanied with extreme misery, in regard 1. Of the place thereof: it being a dark dungeon, and as it were the house of death, ver. 10. in the beginning. 2. Of the rigour they endured in that representative 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 less than rebellion against the Lord, and a wilful contempt of his gracious purpose to bless them: a crime of so capital a nature, as might justly have occasioned their perpetual restraint, vers. 11. 4. Of the anguish they endured in mind, by reason of this so sharp affliction, vers. 12. in the beginning. 5. Of their utter destitution and desperate case, there being none to help them, vers. 12. in the end. 2. From the consideration of the motive inducing the Lord to bestow this blessing of liberty upon them, viz. their humble supplication and crying unto him, verse 13. in the beginning. 3. From the consideration of the extraordinary course and manner of their enlargement: which by breaking the gates of steel and bars of iron is implied to be such, as if without this extraordinary power and force there had been an impossibility of their deliverance. vers. 14. and 16. The third sort of men, who rest bound to honour the Lord for his goodness towards them, is of such as the Lord hath recovered from the extremity of sickness. The argument to persuade them to tender this service of thanks unto the Lord is this: By whom the sick delivered from sickness have recovered their health, him they ought to magnify for this mercy both privately and publicly. But it is the Lord by whom the sick delivered from sickness have recovered their health, vers. 19.20. Therefore it is the Lord, whom the sick delivered from sickness ought to magnify for this mercy both privately and publicly, vers. 21.22. This blessing of health mentioned in the Assumption, is set out by making known unto us, 1. The quality of the sickness endured by them. To which purpose their sickness is described: 1. By the cause thereof, viz. the sins of the sick: in respect whereof they are called fools, v. 17. 2. By the extremity thereof: which appears by two effects: 1. Their abhorring of sustenance, vers. 18. 2. Their nearness to death, vers. 18. 2. The motive which drew the Lord to the showing of this mercy, viz. their humble suit and crying unto him for compassion, vers. 19 3. The manner and course held by the Lord in restoring health to these sick, viz. the Lords curing of them without ordinary means by his absolute will and pleasure, vers. 20. The fourth sort of persons, who owe unto the Lord the sacrifice of praise for his extraordinary mercy towards them, are travelers on Sea (described vers. 23. by their sailing on the sea, and by the end thereof) who being delivered from great distress in their voyages on sea, have recovered the port of their safety. That these aught to extol the mercy vouchsafed unto them herein, is proved thus: By whom travelers on sea being delivered from distresses on sea, have recovered the port of their safety, him they ought to magnify for this mercy both privately and publicly. But it is the Lord by whom travelers on sea being delivered from distresses on sea, have recovered the port of their safety, vers. 28.29.30. Therefore it is the Lord whom travelers on sea being delivered from distresses on sea, aught to magnify for this mercy both privately and publicly, vers. 31.32. The blessing of deliverance from perils on sea (whereof the Assumption speaketh) and of recovering the port of safety, is amplified by relating unto us: 1. The greatness of the distress whereto the said travelers were subject in their voyages on sea. This greatness of their distress is first mentioned in general, vers. 24: where by seeing the works of the Lord and his wonders in the deep, is meant a visible and present subjection to the dangers growing from the violent winds, raging waves, & strange tossing of the ships: which are the Lords works and wonders in the deep. Then, the said greatness of their distress in being exposed to present loss of life, is set forth in the three verses following, by noting unto us, 1. The instrumental causes thereof, viz. 1. The breaking forth of violent winds and storms at the Lords commandment, vers. 25. in the beginning. 2. The swelling and raging of the waves by means 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 fury of the winds and waves, vers. 26. 4. The extremity of sea sickness, enforcing them in a manner to render up the ghost, vers. 26. in the end. 2. The desperate terms, whereto they are reduced: they failing in all means to help themselves, viz. aswell in strength of body as in skill and direction by the art of Navigation, vers. 27. Where in this point of utter disablement to help themselves, they are compared to a drunken man: who discovers by his staggering to and fro, his impotency and inability to help himself. 2. An inducement moving the Lord to reach unto them his hand of protection, viz. their humble supplication and crying unto him, vers. 28. 3. The manner of their deliverance, viz. the Lords calming of the winds and his suppressing of the waves. vers. 29. 4. The joy of heart conceived hereupon by the said travelers, vers. 30. The conclusion is amplified by noting more distinctly than before, the circumstance of the place and persons, where and before whom this grateful acknowledgement of the Lords mercy is to be presented. The place must be such as is appointed for public meetings: the persons, aswell such as are of honourable rank and employment in the state, vers. 32. in the end: as such as are of meaner quality and degree, verse 32. in the beginning. This serveth likewise to set out the greatness of the blessing bestowed on these distressed travelers on sea. The fifth and last sort of men invited to magnify the Lord, is of such as by a common obligation are tied unto this duty: and they are such as hold a sound opinion of the Lords providence. For these I take to be meant by the Psalmist verse 42. in the beginning: unto whom are opposed in the same verse, such as deny the providence of the Lord in the whole or in part. Now the argument whereby such, whose apprehension of the Lords providence is upright and warrantable, are drawn to offer unto him this duty of praise, is taken from a survey made of certain changes incident to some things and persons. Out of this argument added to the consideration of the Lords proceedings above mentioned in the other parts of this Psalm, the Prophet deduceth first a double conclusion: then, an exhortation. Of the conclusions: the one, which is the principal, concerneth directly the said fifth and last sort of men, viz. such as acknowledge both the general and particular providence of the Lord: the other, is touching Atheists who deny the same. The Psalmist reasoneth thus: The Lord, besides the events and proceedings above mentioned, worketh and ordereth all changes in things and persons, as namely, barrenness and fertility in the earth, wealth and poverty in private men, dejection and advancement in persons of state, vers. 33. to the end of vers. 41. Therefore out of an observation of these proceedings, such as hold a sound opinion of the Lords providence, aught with joyful hearts to acknowledge and magnify the same: and such as are Atheists, to surcease all further dispute and reply against it, vers. 42: where the full meaning of this double conclusion is set down in express terms. The Antecedent of this reason compriseth six several instances, whereby to prove that it is the Lords hand that worketh and disposeth all changes in things and persons. The first instance is of a fruitful soil reduced to barrenness, vers. 33. and vers. 34. where by floods, and springs of waters he meaneth the soil, which by the irrigation of waters hath grown to a quality of fruitfulness. Now this change is set out by the cause which moved the Lord to the effecting thereof: which is noted vers. 34. to be the wickedness of the inhabitants. The second instance is of a barren and fruitless region made fruitful and commodious for habitation. vers. 35. The third is of the poor raised to a condition of wealth. vers. 36.37.38. In these verses the Prophet setteth forth 1. The instrumental causes of this wealthy condition, viz. their travel and industry In building cities, for habitation and commerce, vers. 36. In ploughing and sowing fields, vers. 37. In planting of vineyards, vers. 37. 2. The principal cause of the said condition of wealth, viz. the blessing of the Lord, aswell upon their persons for the multiplication of children, as upon their stock for increase thereof, vers. 38. Where by that particular of not diminishing their cattle, we must understand in general the abundant increase of their whole stock. The fourth is of the rich reduced to a poor and miserable estate. vers. 39 Where the instrumental causes hereof are noted by these three words, viz. distress, evil, and sorrow. Which words do imply and signify the crosses and calamities, whereby as by means and instruments the Lord worketh this change of estate. The fifth instance is of persons dejected from an high degree and state, verse 40. Where the Psalmist maketh known unto us this dejection by two particulars of abasement: whereof, 1. The one is the Lords withdrawing from them all reputation, affection and duty on the part of the people: which is an overture and mean to the degree of abasement following. 2. The other is the Lords abandoning of them to all discomfort and misery: which is implied by this, in that they are forced to wander in deserts, as not finding so much favour in the world as the commodity of a place to rest in. The sixth and last instance is of men advanced from a condition of affliction and baseness, to places of reputation and dignity: and that which is more, the Lord doth honour them being thus exalted with a mighty dependence: which the Psalmist doth insinuate under the blessing of such an issue and posterity as shall grow into a multitude of families. verse 41. Now the exhortation deduced upon this argument of the changes wrought by the Lord's providence in some things and persons, is an exhortation addressed unto the students of true wisdom, to observe the Lords proceedings. The Psalmist persuadeth them to this duty in this sort: If the students of true wisdom may in the Lords proceedings as in a mirror behold his mercy and justice, then ought they to observe them. But they may in the Lords proceedings as in a mirror behold his mercy and justice, vers. 43. In this verse the Prophet mentioneth only the Lords mercy and goodness: but by a form of speech we are to understand also his justice: as may appear by considering the instances above mentioned: which are instances aswell of the Lords justice as mercy. Therefore they ought to observe them, vers. 43. in the beginning. PSALM. 116. I Love the Lord: because he hath heard my voice and my prayers. 2 For he hath inclined his ear unto me, when I did call upon him in my days. 3 The snares of death compassed me: and the distresses of the grave caught me: I found anguish and sorrow: 4 Then I called upon the name of the Lord, saying: I beseech thee, O Lord, deliver my soul. 5 The Lord is merciful and righteous: our God is full of compassion: 6 The Lord preserveth the simple. I was in misery and he saved me. 7 Return unto thy rest, O my soul. For the Lord hath been beneficial unto thee. 8 Forasmuch as thou hast delivered my soul from death, mine eyes from tears, and my feet from falling: 9 I shall walk before the Lord in the land of the living. 10 I believed, and therefore did I speak. When I was exceedingly troubled, 11 I said in my haste, All men are liars. 12 What shall I render unto the Lord? All his benefits are upon me. 13 I will take the cup of deliverance, and set forth the name of the Lord. 14 I will pay my vows unto the Lord forthwith in the presence of all his people. 15 Precious in the sight of the Lord is the death of his beloved. 16 Behold Lord: for I am thy servant: I am thy servant, and the son 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 vows unto the Lord forthwith in the presence of all his people: 19 In the courts of the Lords house: in the midst of thee, O jerusalem. Praise ye the Lord. ANALYS. PSALM. 116. The Prophet in this Psalm hath delivered a profession of his thankfulness unto the Lord for his gracious mercy showed in freeing him from the distress and peril of death whereto he was subject being pursued by Saul. This his thankfulness he doth express by two several duties: the one, of loving the Lord, verse 1: the other, of testifying this love by a public acknowledgement of the Lords mercy towards him in his deliverance, vers. 13.14. The subject then of this Psalm is this: I love the Lord, and will testify as much by my grateful acknowledgement in public of his mercy towards me in my deliverance from death. vers. 1.13.14. and repeated, vers. 17.18.19. The Psalmist doth express his profession of acknowledging the Lords mercy towards him, under a variety of phrase and several forms of speech. In the 13. verse he calleth it, the taking of the cup of deliverance. For under the law, those whom the Lord had delivered from some extraordinary distress, did use in a solemn banquet to take the cup and drink, making a public and thankful acknowledgement of the deliverance, which they had received 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 vows: which performance was an apparent testimony that the author of them being delivered, did out of a grateful heart confess the Lord to be his deliverer. In the 17. verse, it is named the offering of the sacrifice of praise: So as these several forms of speech are so to be conceived of, as interpreting and importing one and the same action of acknowledging with a thankful heart the Lords mercy. Which the Psalmist professeth to perform in public. For affirming that he will perform this duty before all the people, in the courts of the Lords house, in the midst of jerusalem: what else can he mean but the performance of the said duty in publke? Let us now see the ground and inducement of this grateful and worthy profession made by the Prophet: which is this: When I called upon the Lord in my distress, he heard and delivered me, vers. 1.2. Therefore I love him, and will testify as much by my grateful acknowledgement in public of his mercy towards me in my deliverance, vers. 1.13.14. Also vers. 17.18.19. The whole Psalm consisteth of these two sentences: in the Antecedent whereof the Prophet hath comprised these branches: 1. His calling upon the Lord in his distress. 2. The Lords hearing and delivering of him. The first branch is handled and verified by relating unto us, 1. The greatness of his distress▪ vers. 3. 2. The prayer he presented unto the Lord for deliverance from the same, vers. 4. The greatness of his distress is verse 3. described by the causes thereof: which are 1. His nearness to death, and the impossibility to avoid it by any help of man: death and the grave having beset him on every side, vers. 3. in the former part. 2. The anguish and grief, which had seized upon his heart, vers. 3. in the end. The prayer presented unto the Lord by the Prophet in this extremity, is set out by noting unto us, 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 deliverance from the distress wherein he was, vers. 4. in the end. The cause inducing him to make this suit, being the confidence he had to obtain the grant thereof, is mentioned, vers. 10. in the beginning. Where the Prophet avoucheth in express terms, that his prayer for deliverance proceeded from his faith and the confidence he had to prevail thereby. I believed (saith he) and therefore I spoke: that is, I believed that the Lord would in his mercy deliver me from my present distress: and therefore I tendered unto him this prayer for deliverance. This his faith and confidence he discovereth unto us by making known 1. The grounds thereof, and the several conclusion made upon each of them. 2. The combat he had against it through his contrary distrust in the Lord. The grounds of the confidence he had to prevail in his suit with the Lord, are: 1. A consideration of the Lords ready nature to relieve the distressed. 2. A remembrance of the course of mercy held with him by the Lord heretofore for his deliverance from trouble. Upon the first ground this conclusion was deduced by him: The Lord is ready to help the distressed who trust in him, vers. 5. and vers. 6. in the beginning. This sentence the Prophet exemplifieth by giving us an instance in his own person. The instance is this: The Lord hath in former times delivered me the Prophet David from distress, vers. 6. in the end: so as thereby it appeareth that he is ready to relieve the distressed who trust in him, vers. 5. and 6. in the beginning. Therefore, O my soul, be not discomforted, but attend patiently upon the Lord, vers. 7. in the beginning. Where the said instance is repeated for an amplification of this conclusion: the Prophet reasoning thus: The Lord hath in former times been beneficial unto me in delivering me from trouble, vers. 7. in the end. Wherefore, O my soul, be not discomforted, but attend patiently upon the Lord, vers. 7. in the beginning. Upon the second ground, viz. the Lords delivering of him heretofore from trouble, he form by a comparison of parity this conclusion: The Lord hath heretofore delivered me from death, and the discomforts accompanying the same, vers. 8. Therefore I shall not at this time perish, but he will likewise protect and deliver me from the peril wherein I am, vers. 9 Touching the combat he had through distrust against his said confidence, he declareth it by setting down, 1. The cause of this distrust, viz. the passion which transported and astonished him upon the sense of his present affliction, vers. 10. in the end. Where the Prophet speaketh thus: When I was exceedingly troubled, that is, when passion and grief proceeding from the feeling of my present distress and desperate case, possessed my heart, etc. 2. The time when he fell into it, viz. when he fled in all haste from the presence of Saul, vers. 11. in the beginning. 3. The effect wrought by the said distrust, viz. an inconsiderate and scandalous censure of the promise delivered unto him by Samuel, vers. 11. in the end. Where by affirming in general that every man is a liar: we must understand that in particular he chargeth the Prophet Samuel therewith: and so meaneth that the promise, which Samuel delivered touching his advancement to the Sceptre and Crown of Israel, was delusory and vain. The Prophet having hitherto, namely from the 3. verse, to the end of the 11, handled that branch of the said Antecedent, which concerns his calling upon the Lord in his distress: he doth now proceed unto the second, viz. the Lords hearing and delivering of him. This branch he handleth thus: Who are the Lords beloved children, their life, as being dear and precious in his sight, he delivereth from death, vers. 15. But I the Prophet am one of the Lords beloved children, vers. 16. in the former part of the verse. Therefore I am one, whose life, as being precious in the Lord's sight, he hath delivered from death, vers. 16. in the end. Thus far concerning the said Antecedent and the several branches thereof. The conclusion inferred upon the said Antecedent is (as hath been showed) David's profession of loving the Lord, and of testifying so much by his grateful acknowledgement in public of the Lords mercy towards him. Now to yield unto this worthy conclusion some ornament and amplification, that is to say, to set forth the greatness of the Lords favour unto him in this case of his deliverance, and withal his own readiness to acknowledge it: he hath entied a dispute with himself what course he is to hold of requital unto the Lord. His dispute is this: I must acknowledge the Lords kindness either by way of praise and thanks unto him, or by some real satisfaction and offer. But I rest unable to acknowledge the Lords kindness by any real satisfaction and offer, vers. 12. in the beginning. Where by an interrogatory speech of what he should render unto the Lord, he confesseth his disability and insufficiency in that behalf. Therefore I will acknowledge it by way of praise and thanks, vers. 13.14. and vers. 17.18. To the illustration of the Assumption the Prophet hath added the reason of his disability to perform an acknowledgement of that nature. The reason hereof he concludeth thus: The favour thou hast showed me in my late deliverance is infinitely great, v. 12. in the end. Where the Prophet saith: All thy benefits are upon me. As if he said, I value thy favour in this my late deliverance at so high a rate, as if thou hadst conferred upon me all the blessings in the world. And therefore I rest altogether unable to acknowledge it by any real satisfaction and offer, vers. 12. in the beginning. The verses following are already analysed and dispatched. PSALM. 139. 1 TO the Master of the Quire a Psalm of David. O Lord: thou dost thoroughly search and know me. 2 Thou knowest my sitting and my rising: thou understandest my thought a far off. 3 Thou compassest my going and my lying down: and understandest all my ways. 4 Before there is any word in my tongue, behold (O Lord) thou knowest it wholly. 5 Thou dost besiege me behind and before: and layest thine hand upon me. 6 Thy knowledge is more wonderful than that I can deceive it: it is high: I am not able to prevail over it. 7 Whither should I go from thy spirit? or whither should I fly from thy face? 8 If I ascend into heaven, thou art there: if I lie down in the grave, lo thou art there. 9 If I take the wings of the morning and would lodge in the utmost limits of the sea: 10 Thither also will thy hand guide me: and there will thy right hand lay hold on me. 11 If I say: happily the darkness will hide me: lo, the night will be as the light about me. 12 Yea, the darkness will not hide me from thee: but the night shineth as the day: the darkness and light are to thee both alike. 13 Thou dost possess my reins: thou hast covered me in my mother's womb. 14 I do magnify thee, in that thou hast made me after so strange and wonderful a manner. Marvelous are thy works: and my soul doth greatly acknowledge it. 15 The fashioning of my bones was not hid from thee, when I was made in a secret place, and artificially fashioned in the low parts of the earth. 16 Thine eyes did see me when I was without form: and in thy book were all these things written, and the days also wherein they were form, even then when none of them was. 17 How precious therefore are thy thoughts unto me? O mighty God. And how great is the sum of them? 18 If I should count them, they are more than the sand. When I awake, I am still with thee. 19 Oh that thou (O God) wouldst slay the wicked: to whom I say, ye men of blood, depart from me. 20 Who speak wickedly of thee: and who causelessly extol thine enemies. 21 Should not I hate them (O Lord) that hate thee? and should I not be incensed against those who rise up against thee? 22 I hate them with a perfect hatred: I count them for my enemies. 23 Try me (O mighty God) and know my heart: prove me and know my thoughts. 24 And consider whether there be in me any purpose of molesting any man. And guide me through the way of the world. ANALYS. PSALM. 139. David having made protestation that he hated and pursued his enemies, not out of humour and passion, but out of a respect to the Lords glory: and being now charged by them with the odious imputation of hypocrisy, as if under the pretext of piety and zeal he conveyed the sting of malice and revenge, doth for his clearing in this behalf, appeal unto the Lord, humbly submitting his said protestation and the carriage of himself towards his enemies to his unpartial examination and trial. His appeal is delivered in the two last verses of the Psalm: and is in effect this: That the Lord would be pleased to examine and judge whether his carriage towards his enemies be such as wherewith they charge him, vers. 23.24. In the 23. verse he desires that his thoughts, that is, the affection of his heart and the proceeding which hath issued from thence may be examined, whether in this question of hating and pursuing his enemies, they be of such quality as is objected. In the 24. verse, he doth more particularly expound his appeal, in that he prayeth examination may be taken, whether in the carriage of his affections towards his enemies he hath had any design and purpose of wronging and molesting them. As the French interpreteth it. And so closeth up his appeal with this suit, viz. That the Lord would guide him in the way of the world: that is, that the Lord would guide and support him amongst the troubles and crosses of this world. For so the way of the world may answerably to David's present condition be expounded. Now in this appeal the Prophet holdeth this course: 1. He rendereth the reason of his appeal unto the Lord: from the beginning of the first verse to the end of the 18: interlacing in two several places his acknowledgement and praise of the Lords wisdom and power. 2. He doth exhibit a summary declaration of his cause, thereby as it were to inform the Lord. From the beginning of the 17. verse to the end of the 22. And then (as hath been observed) he tenders his said appeal in the two last verses. The reason of tendering his appeal unto the Lord is this, and concluded by him thus: O Lord: the whole carriage of my life is perfectly known unto thee, vers. 1. Wherefore I pray thee examine and judge whether my carriage towards mine enemies be such as is charged, vers. 23.24. The first part of this reason is illustrated first by an induction: thus, My outward actions, my inward thoughts, my words are known unto thee, vers. 2.3.4. Therefore the whole carriage of my life is in every respect and perfectly known unto thee, vers. 1. The first member of the said induction concerning the Prophet's outward actions, is set down verse 2. in the beginning: and repeated verse 3. In which verses under the terms of sitting, rising, going and lying, every outward proceeding held by the Prophet is noted: which in the end of the third verse is implied by this general: Thou understandest all my ways, that is, all my actions and courses. Or, thou art accustomed to all my ways: which is in sense all one with the former. The second member of the induction touching the Lord's knowledge of the Prophet's thoughts, is vers. 2. implied under a comparison of the greater, thus: Thou knowest my thoughts before they be conceived and form in my heart, vers. 2. in the end. Where it is said: Thou knowest my thought a far off: that is, thou knowest my thought, and thou knowest it long before it be form. No marvel then if thou know my thoughts being conceived once and form in my heart. The third member of the induction concerning the Lord's knowledge of the Prophet's words, is likewise implied under a comparison from the greater: Before I form and pronounce my words, thou dost perfectly know them, vers. 4. No marvel then if thou know them being form and pronounced. Secondly, the Lord's knowledge of the Prophet's whole carriage of his life is further declared by this argument: If by any thing I may deceive and disappoint thy knowledge of the carriage and train of my life, it is by some thing that can hide me from thy sight and presence. But nothing can hide me from thy sight and presence: vers. 5. In the 5, this sentence is expressed by these two particular forms of speech. The first is, that the Lord doth besiege or compass the Prophet on every side, behind, before, above, below, etc. As if he should say: Howsoever I dispose of myself, or whither soever I turn, I remain always within thy sight and presence. The second is, that the Lord layeth his hand upon the Prophet: as if he said: Thy hand, or thy providence, is ever upon me to hold me within the compass of thine eye, so as I can in no place and at no time escape thy sight. Therefore I can by nothing deceive and disappoint thy knowledge of the carriage and train of my life: so as it is in every respect perfectly known unto thee, vers. 1. and 6. In the translation and exposition of the 6. verse I follow Tremellius, who readeth it thus: Thy knowledge is more wonderful (or greater) than my ability is to deceive it: it is high, or excellent: I am not able to prevail over it, or go beyond it. And this translation doth best fit the argument in hand. To the Assumption the Prophet hath yielded this proof: No place or time of darkness can hide me from thy sight and presence, vers. 7. and vers. 11.12. In the 7. verse it is said in plain and express terms, that no place can hide him from the Lords spirit & face: that is, from the Lords knowledge and eye. In the 11. and 12. verse he confesseth likewise, that no darkness whatsoever can keep him from the Lords sight. Therefore nothing can hide me from thy sight and presence, vers. 5. The first member of the Antecedent, namely, that no place can hide him from the Lords eye, hath this illustration: If I can retire into no place of the heaven, of the earth, and of the sea, wherein thou art not present: then no place can hide me from thee. The Prophet in particulating these places, doth in general mean any place of the world whatsoever. But I can retire into no place of the heaven, the earth, or the sea, wherein thou art not present, vers. 8.9.10. In the tenth verse, the Lords presence and knowledge is noted by an action attributed unto him of guiding and laying hold upon the Prophet, in case he retired into the utmost limits of the sea. Therefore no place can hide me from thee, vers. 7. Touching the Assumption of this later syllogism: Whereas verse 8. the Prophet speaketh thus: If I lie down in the grave, thou art there: we must by the grave understand the most secret and hidden part of the earth: and consequently any place of the earth whatsoever. So likewise verse 9 by the utmost limits of the sea, we are to understand the most retired angle of the sea: and consequently any place of the sea whatsoever. And in the same 9 verse by taking the wings of the morning, we must understand the running of that course which the Sun runneth. The morning is an effect proceeding from the light of the Sun: and so by a form of speech is taken for the Sun, or the beams of the Sun. The Prophet's meaning is this: If I should run the course of the Sun and lodge in the utmost parts of the sea: thither also shall thy hand guide me, and there shall it lay hold on me. The second member of the said Antecedent, namely, That no darkness can hide me from thy sight, is brought in by the Prophet in the beginning of verse 11, under the form of an objection: and hath this confirmation: If darkness will serve thee for the discovery of all things aswell as the light, the one and the other being for this use all one unto thee: then no darkness can hide me from thy sight. But darkness will serve thee for the discovery of all things aswell as the light, the one and the other being for this use all one unto thee, vers. 11. in the end, and verse 12. in the end. Therefore no darkness can hide me from thy sight, verse 12. in the beginning: and this is also implied in the objection set down vers. 11. in the beginning: where the Prophet speaketh thus: If I should say: happily the darkness will cover and hide me: meaning hereby that it were madness so to conceive of the darkness, and to make this objection thereupon. Thirdly, the Lords▪ knowledge of the Prophet's whole carriage of his life is disputed thus: Thou dost by thy sovereign and effectual providence dispose of my heart, v. 13. in the beginning. Whereas in this verse the Lord is said to possess the reins of the Prophet: as we are by the name of reins to understand the Prophet's heart: so by the Lords possessing himself of them we are to understand the Lords absolute power in governing them, and his perfect knowledge of them. Therefore the designs of my heart and the carriage of them must needs be exactly known unto thee, vers. 1. The Antecedent is demonstrated thus: Thou art he who hath form me in my mother's womb, vers. 13. in the end. In reading this whole verse I follow the Genevian translation: taking this later part of the verse as serving both to prove the former: and to occasion the Prophet to fall into an action of magnifying the Lord. Therefore thou art he who disposeth of my heart by thy sovereign and effectual providence, vers. 13. in the beginning. Here the Prophet, before he proceed further, doth out of an admiration of the Lords infinite power and wisdom showed in forming him, break forth into an acknowledgement and extolling thereof, vers. 14. In the interpretation of which verse I follow the French. The Prophets magnifying of the Lord in this behalf, is concluded thus: Thou hast showed thyself in forming me to be of an admirable wisdom and power, vers. 14. in the midst. Where it is said: Thou hast made me after a strange and wonderful manner. I do therefore in this regard honour and magnify thee, vers. 14. in the beginning. The former part of this reason is enlarged thus: I do observe and also acknowledge with my heart that thou showest thyself to be of an admirable power and wisdom in all other thy works, vers. 14. in the last part of the verse. Where it is said: Marvelous are thy works: and my soul etc. Therefore I marvel not if thou show thyself alike admirable in this particular work of my formation, verse 14. in the midst. The Prophet having upon the occasion remembered, published his acknowledgement and praise of the Lords singular power and wisdom showed in the forming of him, doth now return to a further demonstration of the Lords knowledge touching the carriage and proceedings of his whole life. He reasoneth from a comparison, thus: I was known unto thee when my body was fashioning into a distinct form and proportion: nay, when I was a mass undistinguished and formelesse: and which is more, from all eternity, vers. 15. and 16. Where I follow the French. No marvel then if now thou know the carriage of all my designs and proceedings. The Antecedent contains (as you see) a gradation from the less to the greater. The first branch of the said gradation is verse 15. where the Prophet sets out the Lords fashioning of his body into a distinct form: 1. By the place where it is fashioned, viz. in the mother's womb: which is resembled to an hidden place, and to the lowest parts of the earth. Under this particular of fashioning his bones, we must conceive to be meant the forming of his whole body. 2. By the admirable workmanship thereof, such as no skill or industry of embroiderer, or other artificer can attain unto. The second branch of the said gradation is verse 16. in the beginning. Thine eyes saw me when I was a lump or mass without form. The third is in the other part of the said 16. verse. Where the Prophet affirmeth that all these things were written in the Lord's book, and the days wherein they were form, even then when none of them was. That is, as Beza expoundeth it, this my fashioning and the time assigned thereto, were set down in the book of thy eternal decree and providence, before that any part of this workmanship of my body was made. By this it appears that the Lord did from all eternity know the work he was to make. Here again, vers. 17. and 18. the Prophet out of an observation made of the Lords knowledge of all things from all eternity, as likewise of his admirable wisdom and power showed in the course of his providence towards man, breaks forth into an action of magnifying the Lords proceedings in general. The arguments used by him to this purpose do note unto us two several adjuncts of his proceeding, viz: 1. Their incomparable excellency, vers. 17. in the beginning. Where it is said: How precious or excellent are thy thoughts unto me? That is I do reckon and esteem of thy proceedings for such as are most worthy and excellent. 2. The infiniteness of their number, vers. 17. in the end. That the Lords proceedings do exceed in number, is showed 1. By a comparison from the less, thus: vers. 18. in the beginning. The sands of the sea are innumerable. But the proceedings of thy providence are more in number. 2. By an effect which every new meditation of the Lords proceedings doth work: Every new and reiterated meditation of thy proceedings doth yield new matter and argument of thy praise, vers. 18. in the end. Thus do Calvin and Beza expound the last clause of the 18. verse: When I awake, I am still with thee. Therefore thy proceedings must needs exceed in number, v. 18. in the beginning: and v. 17. in the end. Hitherto the reason of the Prophet's appealing unto the Lord hath been disputed and handled by four several arguments. Now followeth his exhibiting of the declaration of his cause, thereby as it were to inform the Lord. The declaration of his cause, wherein he showeth what he hath to plead for himself against the slanderous charge of his enemies, is comprised by him in this syllogism: Who are thy professed enemies, those I may justly hate and hold for mine enemies, ver. 21. Where the Lords professed enemies are noted under the title and name of such as hate him and rebel against him. But the wicked (who slanderously charge me) are thy professed enemies, vers. 19 and 20. Therefore these wicked men are those whom I may justly hate and hold for mine enemies, vers. 22. Where the Prophet saith, that he hateth them with a perfect hatred, that is, with a just and sincere hatred, an hatred not grounded upon sinister and malicious respects, but free from them. This exposition agrees with the drift of the Prophet: who was charged to hate and pursue the wicked out of an humour of malice and spleen. The proposition and conclusion of this syllogism are (as you see) clearly set down. The Assumption likewise, though it be not in these distinct terms expressed: yet is it by the Prophet in effect and sense evidently proposed: there being in lieu of the said Assumption delivered a very apparent proof and illustration thereof under a description of the wicked: which is such as doth plainly detect and discover them to be the professed and capital enemies of the Lord. The description is this: 1. These wicked wretches deserve utter destruction, vers. 19 in the beginning. Which judgement the Prophet would not wish unto them, unless they were the Lords enemies. 2. They are oppressors and murderers of thy people, v. 19 in the midst, where they are called men of blood. 3. They are such whose society is to be renounced and abhorred, as of men unworthy to tread on the earth, vers. 19 in the end. 4. They deliver wicked speeches of thee, v. 20. in the beg. 5. They do magnify (though causelessly) thy enemies proceedings, vers. 20. in the end. Where it is said, they extol the Lords enemies, that is, their designs and proceedings: which cannot be without a special approbation of them and concurrence with the plotters thereof. You see now by these five particulars how the Prophet hath painted out these wicked wretches (of whom the question is in this Psalm) for such as are the mortal and malicious enemies of the Lord: so as the full and perfect meaning of the said Assumption is plainly and sensibly delivered. There resteth the close of this Psalm: which is an humble suit wherewith the Prophet doth accompany his appeal. The suit is this: That the Lord would be pleased to guide and support him amongst the troubles and crosses of this world, ver. 24. in the end. The occasion of this motion is the course held by the wicked in pursuing the Prophet with scandalous and malicious imputations. This motion is propounded only, and not urged. FINIS. The errors of the print are thus to be amended. Pag. 7. lin. 23. for and, read as, in some copies. pag. 21. l. 34. after of, put out the. p. 27. l. 18. for lusty, read justice. p. 32. make the title of the 34. Psalm, the first verse thereof. p. 31. lin. 5. after against, put in mine. p. 50. l. 21. for seeth the day, read seethe that his day is coming. pag. 73. lin. 12. after these words, surprise him, make the point a colon, thus: and not a full point. pag. 74. l. 11. after of, put in the. p. 75. l. 24. for one, read own. p. 78. l. 4. for proceeding, read preceding. p. 91. l. 25. after observances put out the point comma, and make it after the word sacrificing. p. 99 l. 2. for as things, read as a thing. p. 101. l. 6. after vers. 10. add thereto in the beginning. pag. 101. lin. 19 after these words, the 10. verse: add and read in the end thereof. p. 102. l. 15. for pat, read part. p. 127. lin. 28. for notable, read suitable. p. 153. lin. 13. for against, read upon. A Table of the Contents. That we ought so to carry ourselves as that the Lord may take delight in his works: showed pag. 180. lin. 7. That wanderers in the deserts reduced home, prisoners set at liberty▪ persons recovered from sickness, travelers on sea delivered from distress in their voyages, and lastly such as hold a sound opinion of the Lords providence, aught to magnify the Lord: disputed pag. 184. lin. 17. pag. 185. etc. That the Lord, besides all other events, worketh and ordereth all changes in things and persons: handled pag. 190. lin. 25. and pag. 191.192. That we ought to observe the Lords proceedings. pag. 192. lin. 17 The Prophets appeal unto the Lord from the censure of his enemies, praying that the Lord would examine and judge whether his carriage towards them be such as wherewith they charge him. pag. 201. That the whole carriage of our life in thoughts, words, and actions is perfectly known unto the Lord: disputed pag. 202.203.204.205. That nothing whatsoever can hide us from the eye of the Lord: proved pag. 203. lin. 10. A PARTICULAR OF THE SUITS AND MOTIONS PREsented unto the Lord by the Prophet in the Psalms analysed. A Suit to be preserved in the whole train of his life: solicited pag. 15. lin. 6. A suit to be delivered from his enemies. pag. 23. lin. 32. An inconsiderate and passionate suit, To be taken presently from out this life. pag. 63. and 64. A suit for the Prophet's deliverance from his present affliction. pag. 66. lin. 3. A suit for pardon of sins. pag. 97. lin. 23. and pag. 104. lin. 21. A motion for assurance of pardon and reconcilement on the Lord's part. pag. 101. lin. 5. A petition for restitution unto his former estate of inward grace and sanctification. pag. 101. lin. ult. A petition for reintegration into his former estate of outward favours and prerogatives. pag. 102. lin. 32. A suit for the advancement of the public good of the Church and commonwealth. pag. 107. lin. 7. A suit for the Prophet's return unto the place of the Lords public worship. pag. 123. and pag. 26. lin. 25. A suit that the Lord would teach his people to make a wise use of their misery, and withal supply unto them a comfortable condition of life. pag. 134. A suit for the execution of justice upon the oppressors of the Lords people. pag. 153. The course and discourse held by the Spirit for resolution in this question, whether God be good to Israel. pag. 115. lin. 24. That we must not judge of the Lords affection to his people by his outward proceedings with them, but by the light of his word in the Sanctuary: handled pag. 116. and 117. What the issue and conclusion is of the dispute betwixt the spirit and the flesh touching this question, whether God be good to Israel. pag. 110. and 117. lin. 15. The ground of this issue and conclusion, That God is good to Israel, showed and debated. pag. 117. lin. 27. and pag. 118. The Prophet's passionate longing to return unto the place of the Lords public worship: propounded pag. 123. lin. 3. and debated pag. 124. The end why the Prophet desires to return unto the Lord's Sanctuary. pag. 26. lin. 36. That they are happy who have liberty of access unto the place of the Lords public service. pag. 125. A description (under the person of the country Israelite) of such as love to present themselves at the place of the Lords public worship. pag. 127. To be partaker of the Lords public worship, though but for a day and in the quality of a doorkeeper, esteemed by the Prophet the greatest happiness: handled pag. 129. and 130. A deploration and picture of man's misery, set forth pag. 135. lin. 12. That they who rest upon the Lord shall be delivered from all hurts and discomforts: disputed pag. 143. and 144. lin. 28. That the Angels are used by the Lord as instruments of our preservation from perils and hurts. pag. 148. lin. 7. and pag. 36. lin. 10. That the faithful depender upon the Lord shall be spared in a common mortality. pag. 147. That by resting on the Lord we shall be made partakers of all comforts and blessings: handled pag. 149. lin. 13. also pag. 31 in the end, and pag. 32. The oppression and persecution executed upon the Lord's people by the proud tyrants of the world, set forth and argued pag. 154. and 155. The Prophet's apology for the Lords glory against this blasphemous position of the wicked, who hold that the Lord neither knoweth nor regardeth their proceedings against the godly: handled at large pag. 55.156.157. That the godly man, though afflicted by the hand of the wicked, is notwithstanding blessed: disputed pag. 158. That the Lords love is constant and unchangeable to the godly man: debated pag. 158. lin. 30. and pag. 57 lin. ult. That the carriage of all proceedings shall in the Lords good time be so uprightly ordered, as that the godly man shall receive thereby what is right and due unto him by the Lord's covenant: argued pag. 159. The difference betwixt the proceedings held by the Lord, and such as are held by tyrannous and unjust Magistrates. pag. 161. That the Prophet ought with his whole heart to magnify the name of the Lord: disputed pag. 163. That the Lords mercy in pardoning the sins of his people is exceeding great: propounded pag. 165. and cleared pag. 166. and 167. That the Lords mercy to his people for pardon of their sins hath been from all eternity, and doth endure for ever: argued pag. 166. lin. 28. That all things whatsoever ought to concur with the Prophet in praising the Lord. pag. 164. That the Prophets continuing in trouble will discourage the godly, and occasion the wicked to triumph. pag. 31. and 67. lin. 3. and pag. 114. lin. 22. That such as call upon the Lord are protected by him. pag. 36. lin. 9 also pag. 90. lin. 20. and pag. 150. lin. 16. That out of a reverent and due acknowledgement of the Lords glory, we ought to magnify him: disputed pag. 171. lin. 14. That the Lord hath in the creation of things set forth and published to the view of the world the glory of his power, wisdom and goodness: argued pag. 172. lin. 30. That the Lord by his providence doth conserve and entertain all living creatures in the state of nature allotted unto them: disputed pag. 176. lin. 6.