The Bright Morning Star, Part 1
The reſolution of of the 22. Pſalme, which may be intituled the Bright Morning Starre.
THe time when this Pſalme was penned is vnknowne in ſpeciall: generally notwithſtanding it may ſeeme to be, when the Prophet was in ſome great conflict of conſcience, and temptation to deſpaire, whēce he gathering conſolation, recouereth at the length.
The Argument of the Pſalme is a diſcription of the eſtate of eueryevery true Chriſtian and godly heart in the perſon of Dauid: alſo a type of the ſufferings & glory of Chriſt.
The pſalme cōtaineth two partes:
The title or inſcription.
The matter or ſubſtance.
The title contayneth foure particulars.
1 The manner of writing, which is in forme of a Pſalme.
2 The perſon that compoſed it, who was Dauid.
3 The perſon to whome it was committed to be kept, ſet, and ſong: who is called the maſter muſitian.
4 The matter and argument of the Pſalme, which is concerning the morning ſtarre.
The matter and ſubſtance of the Palme comprehendeth a: Complaint: Prayer.
The complaint contayned in the two firſt verſes hath 2. things. 1. the perſō to whome he complayneth: (God:) amplyfied by an argument of relation. (my God)
2 The thing whereof he complayneth, which is that God hath forſaken him. Which the prophet auoucheth by 2. reaſons.
The firſt, that ſeeing God did not helpe him, but was farre from his health: therfore he forſooke him.
The ſecond, that ſeeing God heard not the wordes of his roaring nor gaue audience to his prayer: therefore he forſooke him.
This praier which the prophet profeſſeth he made to the Lord, in the time of this his wofull deſertion hath two adiunctes:
1 His prayer was feruent.
2. His praier was continuall.
The feruency of his prayer hath two partes.
faith: (my God.)
deſire: (roaring crye.)
The continuance of his prayer: (day and night.)
This is the firſt part of the pſalme the complaint.
The ſecond part of the pſalme which is the prayer followeth.
The prayer hath a
1 Supplication: containing alſo a deprecation.
2 A Gratulatiō or thankſgiuing.
The ſupplication is continued to the 22. verſe, wherein is expreſt both the faith & aſſurance the prophet conceaueth to obtaine: and the deſire: which are the two eſſentiall partes of a feruent prayer.
The faith of the prophet is grounded vponupon 4. arguments to the 11. verſe: The firſt argument or ground of faith is in the 3. verſe taken from the nature & office of God, which is to ſanctifie and redeeme the Church that he may be praiſed & glorified by his church: concluded thus.
If thou wilt ſanctifie the church and be praiſed by the church, then deliuer me the redeemer of the Church, without whoſe deliuerance, neither thy ſelf can be glorified, nor thy church redeemed or ſanctified.
But thou wilt ſanctifie the Church (for thou art holy) & thou wilt be praiſed by the Church (for thou inhabiteſt the praiſes of Iſraell.)
Therefore deliuer me verſ. 11.
Thus the argument is applyed to Chriſt: to Dauid thus.
Thou Lord art holy ſanctifying thy children: therfore ſanctifie me, and deliuer me from the power of ſinne and thy wrath, that I may praiſe thee with al the true Iſraelites, whoſe praiſes are offered vp to thee, as to the only owner and poſſeſſor thereof.
The ſecond argument or ground of faith is in the 4. & 5. verſes framed thus. If the fathers that truſted in thee, & called vponupon thee are ſaued & deliuerd and were not confounded: then ſaue me alſo who am their ſauiour.
But the fathers of the olde teſtament &c. are ſaued.
Therefore alſo ſaue and deliuer me verſ. 11
The reaſon of this argument is: for that Chriſt neceſſarily muſt be ſaued and deliuered, ſeeing the fathers were ſaued by vertue of his ſacrifice: whereas they could not ſo hauehave beene, if he had periſhed.
Thus the argument is applyed to Chriſt: to Dauid thus.
As God hath delt with others: ſo will he deale with me.
But God deliuered our fathers that faithfully prayed.
Therefore he will deliuer me alſo that pray faithfully: & ſo this argument is taken frō the experience of Gods goodnes to others.
The third argument or ground of faith is in the 6.7. and 8. verſes taken from Relation of Gods mercy to mans miſery: diſpoſed thus:
The moſt mercifull God wil releeue the miſerable creature calling vponupon him faithfully.
But I am a moſt miſerable creature. &c. and thou a mercifull God.
Therefore releeue and deliuer me. verſ. 11.
The minour of this argument is amplified comparatiuely and ſimply.
The compariſon is taken from a worme. As a worme is expoſed to all wrong and iniury, and of baſe account: ſo am I.
The ſimple arguments are the parts of Chriſts miſerie, which are three: 1. he was ſhamed. 2. contemned. 3. derided.
He beeing God moſt glorious, was ſhamed and diſhonoured by man, that is, Adam duſt and aſhes.
He that ſhould hauehave beene accounted of, as the onelyonly Sauiour of his people, was contemptible to the people.
He▪ whome men ſhould hauehave gloried and reioyced in, was derided and mockt by all men that beheld him.
Chriſt was mockt by geſtures, and ſpeech.
The mocking geſtures are two, mowing & wrying the mouth: & nodding the head.
The skoffing ſpeech containeth an ironical cōtrarietie: for they ſay one thing that mocke Chriſt, and meane the cleane contrarie: thus they ſpeake,
God will deliuer him that he loueth, and that truſteth in God.
But he is beloued of God, & truſteth in God: ergo God will ſaue him.
But their meaning is contrarie to this ſpeech: which is this.
God will deliuer him that he loueth, and that truſteth in him:
But God doeth not deliuer him: ergo, he neither is loued of God, nor truſteth in God.
Thus the third argument is applied to Chriſt: to Dauid alſo in the ſame ſenſe.
The fourth argument or ground of faith is in the 9. and 10. verſes, taken from the experience of Gods goodneſſe to himſelf in time paſt, framed thus:
As thou haſt dealt with me before, ſo deale with me nowe.
But thou haſt hitherto preſerued and deliuered me: ergo doe ſo nowe.
The minor of the argumēt is amplified by a diſtribution or enumeration of parts, thus: thou haſt preſerued me in my life, birth, and conception.
Thus the fourth argument is applied to Chriſt: and in the ſame ſenſe alſo to the Prophet.
Hitherto the Prophet hath vttered his faith, which is the firſt eſſentiall part of his praier: his deſire which is the ſecōd eſſential part followeth.
The deſire of the Prophet is expreſt in the 11. verſe: [Be not farre from me] and vrged by a reaſon, à relatis paribus, thus:
If helpe be farre off, then thou wilt be neere to help thy ſeruants.
But helpe is farre off: ergo be neere to helpe. Or thus:
Thou wilt helpe the afflicted and helpeleſſe:
But I am afflicted and helpeleſſe: ergo helpe me.
Nowe furthermore, both the Prophets deſire and this reaſon whereupon it is enforced are handled by inuerſion of methode, for firſt the reaſō is handled, then the deſire.
The reaſon is handled to the 19. verſe, where the deſolatiō and extreame miſerie of the Prophet is propounded in 2 kinds: Firſt that which properly and immediately ſeazed vponupon his ſoule, which by ſympathie onelyonly affected his bodie. verſ. 12, 13, 14, 15.
Secōdly, that which directly and properly ſeazed vponupon his bodie, and by compaſſion onelyonly affected his ſenſitiue facultie. verſ. 16, 17, 18.
The proper affliction of his ſoule is deliuered in three arguments, viz. the cauſe, the adiunct, and the effect.
The cauſes are the deuill and his angels, allegorically figured vnderunder the names of Bulls and Lyons.
Theſe deuils are of two conditions: ſome miniſters & ſeruants to their maſter the principall: other the cheife or maſter deuill.
The miniſtring deuils cō ueniently are allegorized vnderunder the tearmes of Bulls, as beeing creatures inferiour in ſtrength and rage to the lyon the king of the beaſts of the forreſt.
Theſe deuilliſh Buls are deſcribed by their qualities and effects: their qualities are 3: young, fatte, ſtrong, verſ. 12.
1 Young: vz. ſuch as are not cicured or tamed, but are without the yoke, euē Belial: not ſubiect to any order.
2 Fatte and large limmed. ſuch as were bred in Baſhan, where was the largeſt breed, and the fatteſt fed cattel, Deu. 32.14. which inſinuateth the inſolencie, arrogancy, & pride of theſe deuils.
3 Strong and mightie being principalities & powers, as the Apoſtle tearmeth thē, Eph. 6.12. preuailing againſt the world of the vngodly.
Theſe are their qualities: their effects are two, verſ. 12.13.
Firſt they incloſe him about with terror and temptation.
Secondly they gape vponupon him with their mouths readie to ſwallowe him vp body and ſoule; the bodie in the graue or corruption: the ſoule in deſpaire and helliſh torments, as much as in them reſteth.
Theſe are one ſort of Deuills, that miniſter: the principall and Arch-deuill euen Beelzebub the prince of the deuils is termed a ramping & roaring lyon. verſ. 13.
A lyon, as the king of all the helliſh fiendes to whome they voluntarily become ſerviceable.
Roaring, as now ready to deuour the pray (for ſo is the vſe of lyons Amos. 3.4. to roare when they are vpō the pray.)
Ramping, that is hungerbitten and ſo moſt eagerly violent vponupon the pray, as the lyons that were kept faſting for the deuouring of Daniell. Theſe are the cauſes of Chriſts afflictions vpō the ſoule properly. The adiunct & effects follow.
The adiunct is the quantitie of his miſery vttered by cōpariſon to water ſpilt vponupon the ground, which cannot be gathered vp againe, euen ſo (ſaith the prophet) my miſery is irrecouerable. v. 14.
The effects are in number fiue:
Firſt effect is the diſſolutiō of the Animall facultie, which is by this miſery interrupted: verſe. 14. the ſinewes, ligamentes, brawnes, & tendons, which are the inſtruments of ſenſe and motion beeing forſaken by the animall facultie of the ſoule, and ſo the bones which are as it were the ſtuds of the bodie were laxed and vntied (for the diſioyning of the bones is expreſt, ver. 17.)
Second effect: that his heart which (as anatomie teacheth) is in the middeſt of the bowells, was melted like waxe: that is the vitall facultie was interrupted: whoſe principall ſeate is in the heart, from whence vitall ſpirits by the arteries, whoſe originall is the heart, are diffuſed to eueryevery liuing part. This vitall facultie was molten and quailed ſo as the ſoule ceaſed the execution thereof for a ſeaſon.
Third effect: that his ſtrength was dryed vp like a potſheard that is, the humidum radicale or naturall moiſture which is the oile to the lampe of life beeing the foundation of our ſtrengh and vigor, withered and ſpent, and ſo the naturall facultie decayed, ther being not much more moiſture in the partes of the bodie then in a potſheard baked in the ouen.
Fourth effect: that his tong claue to his lawes, he being ſcarſe able through the fierce aſſaultes of Gods wrath to moue his tongue: ſo that here probably may be cōiectured that the faculty of reaſō, whoſe inſtrument is the tongue, was ſuſpended: though we denie not but alſo by this phraſe the prophet may ſignifie his immoderate drought.
Theſe foure are the ſpeciall effectes of the torment which now he ſuffered, now followeth one generall effect, vz. that he was brought into the duſt of death, that is, vntounto the graue. verſe. 1.5. but this effect is ſolitarily here attributed vntounto the Lord, and remoted from the former cauſes: for the prophet by Apoſtrophe, turneth his ſpeech vntounto the Lord: ſaying. Thou haſt brought me. &c.
This is the affliction which immediately ſeazed vponupon his ſoule, yet by ſimpathy alſo vponupon the bodie, by theſe effects,
Now the affliction which entred vpō his bodie priuately, and by compaſſion vponupon his ſoule follow: where cōſider alſo: the cauſes, & practiſe thereof. The cauſes are the wicked, Iewes and Gentiles which cōſpired and procured his death, who are called dogs according to the cuſtome of the ſcripture and expounded to be the wicked. v. 16.
The parts of this affliction are fiue.
Firſt the wicked incloſe him, that is whippe him, ſpitte vponupon him, ſmite him with fiſt and rod, crowne him with thornes, and ſuch like mentioned in the goſpell (for here the ſigne is put for the thing ſignified, it being the cuſtome of the people to ſlocke about the perſon vponupon whome execution is done.) verſe. 16.
Secondly they pierced or digged his hands and feet, when they nayled him to the croſſe, which inſinuateth the great woundes that were mad in his hands and feet, as if they had beene digged with the talentes or paues of a lyon, as the old tranſlatour hath it frō the corrupt hebrue word. v. 16.
Thirdly they wrack him, & diſioynt all his boanes, ſo as they may be nombred, and diſcerned ſeuerally each from other, as is cuſtomable to thē that are wracked: here is ſignum pro ſignato: v. 17.
Fourthly they behold and looke vponupon him without pity and compaſſiō yea they mock and ſcoffe at him with taunting bitter ſloutes, and reuiling ſpeech, here is leſſe ſpokē and men ſignified: ſignum pro ſignato. v. 17.
Laſtly they take from him his garmentes and ſtrip him naked: a vild indignity: now his garments appertayned (as it is in vſe with vsus) to the tormentors, who were the ſouldiers: they therefore firſt deuide his vnderunder garments and eueryevery one taketh, his part: but his vpper garment beeing without ſeame is not deuided or cut in pieces, but for it they caſt loues to whome it ſhall appertaine: and falling to one the other loſt their partes. v. 18.
This is the affliction that immediately ſeazed vponupon his body, but compaſſiuely alſo vponupon his ſoule:
Thus the reaſon cōfirming the prophetes deſire is handled.
Now followeth the prophets deſire which is handled alſo v. 19.20.21. wherein cō ſider foure particulars.
Firſt the perſō to whome he offereth this his deſire, which is the Lord, whome he intituleth his ſtrength, becauſe he miniſtred vntounto him ſtrength to beare all that was laid vponupon him.
Second: the thing he prayeth for, expreſt in diuers phraeſes (be not farre of: haſten to helpe, deliuer, ſaue, anſwer.)
Third: the perſon for whome he prayeth expreſt thus: me, my ſoule, my deſolate one.)
Fourth: the euill frō which he deſireth deliuerance: expreſt diuerſly: from the ſword, from the power of the dogge, frō the lyons mouth, from the hornes of the vnicornes.
Thus the prophets deſire or requeſt is handled: and ſo the ſupplication.
The gratulation or thankſgiuing, which is the ſecond part of the prayer followeth.
This thankfulnes is 1. promiſed: 2. propheſied.
It is promiſed to the 26. verſe:
This promiſe of thankfullnes is propounded and then repeated and concluded. It is propoūded & handled to the 25. verſe, and that in the parts, or ſignes, or declarations of thankefulnes which are three.
1 Signe of thankefullnes: is Confeſſion, which is a declaring of Gods (name or) attributes, as his mercy, and iuſtice &c. to the members of the Church which are Chriſts brethren according to the fleſh Heb. 2.12.
2 Signe of thankefullnes: is a commendation of the excellencie of theſe attributes to the honour and praiſe of God & that in the open aſſembly.
3 Signe of thankefullnes: is the Inciting and prouoking of them that feare God, the ſeed of Iacob and Iſrael: to praiſe and magnifie & feare the Lord: to be a meanes to bring others to god alſo.
Theſe three parts or ſignes of thankefullneſſe are amplified by a reaſon, enforcing the performance of the promiſe made before: which reaſon is taken â paribus. & is ſet downe Negatiuely and Affirmatiuely.
Negatiuely in 3. phraſes: he hath not 1. deſpiſed, 2. abhorred. 3. hid his face from the praier of the poore. ergo: thankefulneſſe muſt be performed.
Affirmatiuely: he heard when the poore and humbled in ſpirit praied: and therefore thankefulneſſe muſt be performed.
Thus the promiſes of thankfulneſſe is propounded & handled: It is alſo repeated verſ. 25. and that in two parts thereof before handled, v. 22. The one part of thankefulnes, praiſe, and commendation of God is further enlarged by the circumſtance of the place: the great congregation.
The other part of thankefulneſſe, Confeſſion is expreſt in a newe phraſe [paying of the vowes] which were voluntarie ſacrifices.
Thus thankefulneſſe is promiſed.
Thankefulnes alſo is propheſied to the ende of the Pſalme: which ſhall be performed by the ſubiects of Chriſts kingdome, who are in the ſequele of the pſalme deſcribed and diſtributed into their ſeuerall kinds.
Firſt they are deſcribed by 6. arguments in the 26. verſe.
1 Adiunct: the poore, that is, ſuch as are poore in ſpirit, Mat. 5.3.
2 Is an effect: ſhal eate, that is, beleeue in Ieſus Chriſt. Ioh. 6.35.
3 Adiunct: ſhall be ſatisfied, that is, ſhall hauehave peace & ioy ſpirituall, Mat. 5.6. Ioh. 7.38.
Is an effect: ſhall ſeeke after the Lord, that is, ſhall carefully vſe the meanes of ſaluation, whereby God is ſought and found, Mat. 7.7.
5 An effect: ſhall praiſe the Lord by a godly life, and with heart and voice ſinging Pſalmes of praiſe: Math, 5.16. Coloſſ. 3.16.
6 An adiunct: your heart ſhall liue for euer; which is life euerlaſting the reward of all the former. Iohn. 4.14.
Thus the perſōs of whome thankfullnes is propheſied are deſcribed.
Furthermore the perſon of whome thankfullnes is propheſyed, namely the members of Chriſt, and Subiects of his kingdome, are diſtributed into their ſeverall ſorts and kindes, thus:
Perſons propheſied to be thankefull are,
Parents and progenitors.
Children and poſteritie.
Perents (& ſo conſequently children) are diſtinguiſhed by two adiuncts:
1 Is their nation: they ſhal be Gentiles and not onelyonly Iewes.
2 Is their condition: they ſhall be of the poorer ſort, as well as of the rich.
The Gentiles are deſcribed both by the parts and cauſe of their thankefulneſſe: the parts of the thankefulneſſe of the Gentiles are three. v. 27.
1 They ſhall remember themſelues, and take notice of their ſinnefull and accurſed eſtate, and ſo humble themſelues.
2 They ſhall turne vntounto the Lord forſaking their idols and other ſinnes.
3 They ſhall worſhip the Lord in holineſſe and righteouſneſſe.
The cauſe of the Gentiles thankefulneſſe is expreſt, v. 28. where there is the preuenting an obiection which might thus be made by a Iew.
Obiect. Shall the Gentiles alſo become ſubiects of the kingdom of the Meſſias, who were ſometime execrable?
Sol. There is nothing impoſſible to God: for ſeeing he is king, and ſo ruleth among the heathen, he is able to conuert the Gentiles alſo, and of ſtones to raiſe vp children to Abraham.
This is the firſt diſtinction of the perſons by their natiō.
The ſecond diſtinction is, that poore and rich alſo ſhall be thankefull: and that is expreſt. v. 29.
The rich who are called the fat men of the earth hauehave their actiō of thākfulnes aſſigned thē: eating, & worſhipping.
Poore or afflicted perſons are of two ſortes,
1 Such as goe downe into the duſt, that is beggars and baſſe perſons.
2 Such as cannot quicken their owne ſoule, that is perſons condemned to die, or perſons ſick of deadly diſeaſes &c.
All theſe afflicted perſons hauehave their thankfull actions aſſigned them, which is that they ſhall bow before him: (ſignum pro ſignato, Metonymia) namely they ſhall worſhip him.
Thus the parentes which are the firſt ſort of perſons with their thankfull actions, are propounded.
The children and poſteritie alſo hauehave their thankful actiōs. … the reaſō thereof aſſigned:
The thankfull actions of the poſteritie are two.
1 They ſhall ſerue the lord in the obedience of his lawe, which is ſet out by the circū ſtance of time, (for euer they ſhall be reckened to him. verſe 30.
2 Action of thankfulneſſe is that when they are come into the Church by effectuall vocation, they ſhall declare his righteouſnes;
The reaſon of theſe thankfull actions of the poſteritie of the gentiles is for that God hath wrought righteouſnes for a people to be borne, that is either for their poſteritie, or ſome other ſtraung people that as yet are vnborne by ſpirituall regeneration.
This thankfulnes is propheſied: and ſo the whole pſalme is reſolued.
In the Complaint and the Supplication Chriſts prieſthood is deſcribed both in his ſacrifice and interceſſion.
In the promiſe of thankefulneſſe, Chriſts propheſie is compriſed.
In the propheſie of thankfulneſſe Chriſts kingdome is comprehended.
Finis.