hée will perfourme it Ver. â— So precious i. so deare yea so harde a matter as in deede it can not bee perfourmed of men to Godwarde of their soule i. of their liues hee meaneth that they shoulde liue longer vppon the earth and the continuaunce thereof for euer amend thus yea it ceaseth i. purchase of a longer life ceaseth for euer so that it is a deare thing nay I affirme it to bée an impossible thing which shall neuer bee perfourmed and all this 8. verse must bée read by a Parenthisis Verse 9. That hee may liue still vz. amongst men vppon the earth for euer i. a very long time and so haue his dayes prolonged and not sée not come vnto or try or féele sée Psalm 16.10 The graue i. death hee putteth that which insueth death vz. buriall in the graue for death it selfe wée may well turne the worde corruption the graue being so called in the Hebrewe tongue because it corrupteth that which is put into it Ver. 10. For this word for read although and so ioyne this 10. and 11. verse together hee séeth i. euery man may and doeth sée for the Prophet vseth the word hée for the whole state of men though it séeme to note but some particular person that wise men dye c. i. that all without difference and respect of persons yéelde to death yea though their state and condition haue béene neuer so farre differing from others and leaue their riches vz. behind them on the earth for others vz. to possesse Ver. 11. Yet they thinke q.d. all this notwithstanding they are of this perswasioÌ„ their houses and their habitations betwéene these two words I make this difference that vnder houses the Prophet mindeth to comprehend that couerture that kéepeth theÌ„ from heate cold storme raine c. Whether they be castles towres mansioÌ„ houses or such like vnder habitations not only these houses themselues but the demeanes reuenues or liuing belonging thereto which afterward in this verse hee calleth lands saying that they cal them by their own names to the ende that both they may make famous and continue their name Ver. 12. Shall not continue vz. long howsoeuer he think to make his name sure he is like beasts sée Ecclesi 3.19 that die by this speach he meaneth not only that they die as beasts but also be vnprofitable and serue to no vse but to be cast forth as beastes that dye not being killed no man regardeth to any purpose but it goeth to carrion Ver. 13. This their way i. this their maner of dealing and behauiour vttereth their foolishnes i. bewrayeth that they haue no heauenly wisdome at al how wise soeuer they be taken among men yet their posterity q.d. notwithstanding their folly appeare they that succéed them as heires for generally I take the word posterity delite in their talke or rather approue and allowe it vnderstanding also by talke not onely the wordes that procéeded from them but the actes also they did for many times mens déeds doe speake The Prophet meaneth that these men doe both allowe of and with delight followe the words and déedes of their predecessors touching hauing abundance of riches building houses c. Ver. 14. Like shéepe they lie in graue the Prophet meaneth by this speach not only that they die but that they die in great numbers and troupes as it were euen like flockes of shéepe in the fields so are these men laide in graues vsing one graue for many as one number for an other death deuoureth them q.d. howe braue and glorious so euer they bee yet death shall take hold of theÌ„ as of a pray ready to be consumed and they shal not escape the righteous i. good and godly people who are so accounted not that they are so of theÌ„selues shal haue domination ouer theÌ„ I take the mind of the Prophet to be thus the wicked the vngodly during the time of their life did exercise a tyrannie ouer the good but when it commeth to passe that the vngodly are once dead then they shal not onely bee deliuered from their crueltie but then it appeareth that they haue as a man woulde say gotten the victory against them and be as it were Lordes ouer them and whereas hee addeth in the morning I take his meaning to be thus q.d. very sodainely the godly shal preuaile when neither he himselfe nor the wicked thinketh of it so that he that ouernight as a man would say was Lorde ouer the righteous shall in the morning become as it were his vassal and he that was a seruaunt ouernight shall in the morning bee a Lorde or ruler their beauty i. their glory brauery force and whatsoeuer was excellent in them shall come to nothing from their house sée Ver. 11. of this Psalme to graue i. the house appointed for all the liuing Iob. 30.23 Ver. 15. But God in the other verse hee shewed what was the end of the wicked nowe he sheweth what their end shal be that trust in god confessing in deed that hee was subiect to bodyly death as others were but for all that that God would preserue him in a better life my soule i. my whole man from the power of the graue the body entring into it til the generall resurrection at what time it shal be yéelded vp againe and the soule comming into it and in this place the Prophet taketh vpon him the person of all the faithfull for hee will receiue me vz. to himselfe as Eccle. 12.7 And as appeareth also in the person of one of the theeues that was crucified with our Sauiour Luke 23.42.43 Ver. 16. Bee not thou afraid vz. either of thine owne poore estate or of the other mans florishing as though that thereby hee should ouercome thée or that thou therby shouldest be drawn from God or godlines the glory of his house i. the renowne of that rase and stocke from whence he came together with the beauty of his building great rents and reuenues c. are increased for so large I take the word to signifie Ver. 17. Hée shall take nothing away common experience sheweth the truth of this Iob hath well well declared it chap. 1.21 Neither shal his pompe i. glory riches wealth or whatsoeuer else as may appeare by two examples Luk. 12.16.17 c. also Luk. 16.19.20 c. Descend after him vz. in to the graue Ver. 18. He reioyced himselfe i. gaue himself to al maner of pleasures neglecting or forgetting God for so much doe the Hebrewes vnderstand by this phrase of blessing their own soules which is here turned reioycing them selues sée Deut. â—9 19 And men besides that the wicked deceiue themselues the world vpholdeth them in their folly praysing and approuing their wicked life as though it were good such kind of people the holy ghost reproueth Rom. 1.32 Praise thée a sodame chaunge of the person from the 3. to the 2. when thou makest much of thy selfe i. so feedest thy selfe in al
maner of delights pleasures excessiuely for otherwise to make much of our selues is not only not condemned but allowed that thereby wee may bee the better inabled to serue God and to profit our brethrē ver 19. Amend thus though he may come to the age of his fathers i. though he should liue neuer so long yea euen as long as the oldest fathers were wont to doe yet they shall not inioy light for euer i. yet their life must haue an ende in this life and they shall not inioy the light of eternall life The Geneua translation also may haue a good sense thus hee shall not enter into the generation of his fathers i. hee shall die as his fathers haue doone before him for that is the way of all flesh notwithstanding his great pampering of himselfe and they he sodainly chaungeth the number from the singular to the plurall meaning that though they be neuer so many or neuer so wealthy yet they shal not escape death nor inioy life for euer i. a long season vpon the earth Verse 20. Amend thus A man that is in honour and vnderstandeth not is like to beasts that perish i. one yea euery one that God highly aduaunceth and yet vnderstandeth not vz. how to vse the good things he hath or that they all come from God alone is like to brute beasts i. voide of true féeling light and iudgement and in respecte of Gods matters may be sayde to be as voyde of goodnes as bruite beasts are of reason and vnderstanding Verse 1. Gods worde must be diligently hearkened vnto also it is generall Do. appertayning to all people Verse 2. Yea to all sortes of people Verse 3. Wée shoulde learne alwayes to speake the wordes of edification Verse 4. They that wil teach others to hearken diligently must be examples themselues of the same thinges also they must vse all lawfull meanes to make the doctrine acceptable and gracious to the hearers Verse 5. Assured fayth surmounteth all difficulties whatsoeuer Verse 6. There is a double iniquitie in the vngodly riche the one is they make their goods their God and so commit idolatrie the other they wax proude thorow the abundaunce of their riches and so sundrye times oppresse their bretheren Ver. 7. Setteth out the insufficiency of riches and that and verse 8. teach that all mony which hath bin giuen for Masses Diriges Trentals c. hath bene cast away séeing Christ is the onely Redéemer Ver. 9. Mony can not preuent or put away death neither can wit wisedome or policy Verse 11. sheweth how vayne and deceitfull mens mindes and cogitations are and howe that all the meanes that they can deuise for the continuaunce of their name shall come to nought Ver. 12. Nothing that man hath is certayne Verse 13. There is no wickednesse so playne and manifest but some eyther for pleasure or profite will delight in it and approue it Verse 14. Nothing can deliuer from the power of death Verse 15. The faithfull hanging assuredly vpon God shall escape eternall iudgement Verse 16. Other mens prosperity or our owne aduersity should not dismay vs. Verse 17. We brought nothing into this world neyther shall we carry any thing out 1. Timoth. 6.7 Ver. 18. Epicures alwayes pamper their bellies besides the riche are neuer without their flatterers Verse 19. Death is the end of all flesh Verse 20. The more that a man hath of worldly blessings and the lesse he hath of spiritual and heauenly vnderstanding the greater is his blockishnesse and misery Psalme 50. THis Psalme may be diuided into thrée parts Di. In the first is contained an excellent description of the Maiestie power greatnesse and glory of almighty God from verse 1. to the end of the 6. In the second the Prophet taking vpon him the person of God sheweth that no outward meanes no though he himselfe prescribed them can be acceptable before God but that it is a spirituall seruice that pleaseth him from verse 7. to the end of the 15. In the third he reproueth the wicked and vngodly shewing what fruites true worshippers should yield from ver 16. to the end of the Psalme Se. The title a Psalme of Asaph I take it to be called Asaphs Psalme not because he was the Author of it but because it was committed to him and his to bee the singers thereof sée 2. Chron. 25.2 Verse 1. The God of Gods i. hee that is God to all the Rulers in the worlde who are called Gods and to all the counterfeit idols of the Gentiles who are also so named 1. Corinth 8.5 euen the Lord he sheweth more playnly whome hee meaneth hath spoken vz. by his seruauntes as Moses and the rest touching his true worship and seruice and called vz. to himselfe and his seruice the earth i. the people and inhabitants of the earth this was verifyed in the Gentils by the workes of creation as Romanes 1. and in the Iewes by the Creatures and by the worde also from the rysing vp of the Sunne vnto the going downe thereof i. all the Worlde ouer and thorow out the same sée Malach. 1.11 Verse 2. Out of Syon sée Psalme 48.2 whiche is the perfection of beautye i. whiche is the most beautifull and fayre place that canne be and seemeth to be so glorious that nothing can bee added thereto hath GOD shyned i. made manifest himselfe by his workes and by his worde in the exercises of his religion Verse 3. Our GOD These bee the words of the faithfull people assuring themselues of gracious deliueraunce from the crueltye of the wicked by the mighty power of that God whome they feare shall come i. certainlye and assuredlye shall come though hee séeme for a while to deferre put off his cōming shal not kéepe silence as he hath séemed to do heretofore eyther in not hearing the praiers of his people or in not punishing the wicked and vngodly sée verse 21 of this Psalme A fyre shal deuoure before him he compareth Gods iudgements agaynst the wicked to a consuming fyre which shall so eate them vp that nothing shall remayne and a mightye tempest this is another similitude to expresse Gods power iudgmēts by against the vngodly round about him these wordes are added to take awaye hope of escape from the wicked for if iudgement should be but before him they would thinke to créepe behinde him but the Prophet sheweth that whether they bée before him or behinde him all is one for consumed they shall bee if not with the fyre yet with the tempest or whirlewind before which they shoulde bée but as chaffe Psalme 1.4 Such yea a more large description of Gods wrath agaynst his enemies is before Psalme 18.7.8 c. Ver. 4. The Heauen aboue Heauen is here put for heauen and all the heauenly powers which the Lorde will call forth not only as witnesses agaynst the vngodlye but as aydes and helpes also for the defence of his and the earth i. not onely the
own Ver. 6. teacheth that God alone is he that deliuereth his people from all dangers and distresses Ver. 7 teacheth that the Lord is nigh to earnest supplicatiōs requests of his poore afflicted ones Ver. 8.9 teacheth that our obediēce to God is no better manifested by any meanes then by remouing al idolatry al the occasions therof whatsoeuer Ver. 10. setteth out Gods large liberalitie towards his people who many times giueth more then they do aske Ver. 11. describeth the malice corruption stubbornesse of mans hart Verse 12. sheweth how God iustlye punisheth sinne by sinne and that there are no ways so hurtful to man as those which he himselfe deuiseth Verse 13 expresseth Gods singuler care loue that he hath to man and his saluation Ver. 14.15 teach that obedience faithfully performed to the Lord not only draweth from him iudgements against all the enemies of his people but continual fauour and flourishing to themselues Ver. 16. teacheth that those that feare and serue the Lord shall want nothing that is good and that rather then Gods children shal want the Lord wil extraordinarily nourish and maintaine them with abundaunce of al things both profitable and pleasaunt Psalme 82. Di. I Take it that this Psalme maye bee deuided into two partes In the firste the Prophet reproueth vngodly Magistrates for their partialityes exhorting them to the faythfull execution of their office from verse 1. to the end of the fourth In the seconde he setteth out their carelesnesse and pronounceth iudgement agaynst them for the same beséeching the Lord to execute iustice and iudgement seing they were negligent from verse 5. to the ende of the Psalme Se. The Title hath bene expounded sundry times before and namelye Psalme 50. in the Title thereof Verse 1. GOD standeth vz. as the théefe and principall to sée what matters passe and howe they passe in the assemblye of Gods i. in euery Session or sitting of Princes Magistrates or Iudges whom he calleth Gods because in them appeareth some speciall part of Gods Maiestie now when God is present with them it is not as an inferior but as the Lorde of Magistrates and the Author of all iust iudgementes sée Deutron 1. ver 17. also 2. Chronic. 19. verse 6. he iudgeth among Gods i. hée kéepeth his authoritye and preheminence aboue all the Iudges and Gouernors of this worlde Verse 2. How long will ye iudge vniustly q.d. Will ye go still on forward in corruption and naughtinesse shall not Gods forbearing of you bring you to amendment and accepted the persons of the wicked i. peruert iustice and iudgement for their sakes and causes Verse 3. Doe right nowe he teacheth them what they shoulde doe indéede to the poore and fatherlesse i. to those that are in misery distresse and not able by any mean of man to helpe themselues or their causes sée Hosea 14 3. doe iustice i. performe that with iustice and equitie requireth at your handes and this is the same matter expressed in other wordes Verse 4. Deliuer the poore and néedy vz. from the outrage and iniurie that the mightye men offer them saue them i. set them frée safe and sounde from the hande i. from the mighte and power of the vngodly Ver. 5. They i. these wicked vngodly iudges or Magistrates know not i. approue not neither allow or performe good things for otherwise it is not to be doubted but they had knowledge sufficient sée Matth. 7.23 vnderstand nothing vz. of right and iudgement to put the same in execution practise for it must not be vnderstood as though that they were sencelesse they walke in darkenesse i. they take euen delight and pleasure as it were to bleare their own iudgements and light and then how great is that darkenesse Mat. 6.23 albeit al the foundations of the earth be moued q.d. al the troubles confusions of the land procéede from this iniquitye of theirs and yet they though all things be out of order sit stil and take their ease neuer séeking redresse Dauid was of another mind as appeareth Psal 75.3 vpon which looke for the better vnderstanding of these wordes foundations of the earth Ver. 6. I haue saide we may refer these words either to God or the Prophet but I rather referre them to the Prophet q.d. I haue before vz. verse 1. confessed you to be Gods yeare Gods i. not only excellent great personages but such as exercise the very iudgements of God when you doe your office rightly 2. Chron. 19.6 and such as to whome God hath giuen his word Iohn 10.34 35. such as to whom God hath communicated part of his power Rom. 13.1.2 c. and ye are all children of the most high vz not in name only because he hath communicated vnto you some of his Titles but because you doe by his appointment succéede into some part of his iudicial authoritie which he hath cōmitted to you as princely parents doe to their children Ver. 7. But q.d. for al your glorious titles and great renoune by which you might séeme to promise vnto your selues lōg life and immortality as it were ye shall die as a man i. a cōmon ordinary death q.d. death shal no more feare you then other men sée Psal 49. almost thorowout and ye Princes vz. of the people for al your great state and pompe shal fal vz. by death like others vz. of the common sort of people some expounde it thus like others vz. Princes and mighty men which haue gone before you I would not greatly cōtend but me thinketh the other sence is plaine ynough Verse 8. O God the Prophet seing iustice to bee perished from the earth praieth the Lord to take the matter into his own hands rise vp vz. to iudge iustly séeing men are so negligent and carelesse iudge vz. with iustice and equitye the earth i. the people inhabiting the earth He prayeth that God would bring things which amongst men were confused into good order for thou shalte inherite al nations q.d. Thou whether they wil yea or no shalt haue power and gouernment ouer al people and therfore seing that office belongeth vnto thée take into thine own hand séeing men neglect the duties and charges that thou hast committed vnto them The first verse teacheth two things Do. first that Magistrates should deale with good consciences seing God beholdeth them secondly that people should reuerence Magistrates seing some part of Gods glory shineth forth in them Ver. 2. teacheth how wicked men abuse good things to their own condemnation and other mens hurt Ver. 3. 4. set out very liuely the Magistrates duety whiche consisteth of two parts in maintaining the good and punishing the euill Rom. 13.3 Ver. 5. Simple ignorance or malitious ignorance or both in Magistrates be the very nurses of all confusions in cōmon wealths kingdoms Ver. 6 teacheth vs to giue iust titles and honors euen to vniust magistrates alwayes reseruing that which belongeth to God sound and safe
ouerthrow stoode also the Kings discomfiture and ouerthrowe Sée Iudges 4.2 at the Riuer of Kishon hée nameth the place for the more certaintie of the Historye sée Iudges 4 7 and it may be vnderstoode that at the riuer Sisera and the Midianites were Verse 10. They i. Sisera and the Midianites with them perished i. were ouerthrown confounded and destroyed at Endor which is the name of a place nigh to Taanach and the waters of Megido as appeareth Iudg. 5.19 and were dung for the earth i. were not only troden vnder féete as mire but also left vnburied vpon the vpper face of the earth as dung layde vppon grounde is Verse 11. Make them vz. the enemies that now come to assault vs euen the Princes q.d. the best mightiest men amongst them and he prayeth agaynst them because in the dismay confusion and ouerthrow of the Prince standeth for the most part the discouragemēt and ouerthrow of the people like Oreb and like Zeeb i. destroy them and ouerthrowe them by death of both these see Iudges 7.25 yea all their Princes i. all their men of might and power that they being discouraged the rest might be confounded like Zebah and like Zalmana these were two great Kinges or Princes of Midian whom Gideon slew sée Iudges 8. verse 5.21 Verse 12. Which vz. enemies of thine ours whose great number hee had reckoned vp before ver 6.7.8 haue sayd vz. euen in our hearing or as a man would say euen yet do speake thus let vs take vz. by force and conquest for our possession i. to be a possession to vs and oures the habitations of God no doubt he meaneth Iudea and the Cities thereof wherein God was worshipped but especially Ierusalem where the temple and tabernacle was and in which places God gaue most manifest testimonies of his presence and dwelling Verse 13. O my God this speake the faythfull as it were but one man or else some particular person amongst them in the name of the rest make them like vnto a whéele hée prayeth that they and their counses may be vnstable and inconstant so that wandring in their consultations and imaginations they may not hurt thy people and as the stubble before the winde vz. which is tossed hither and thither an other similitude which hee vseth to expresse their owne inconstancye and the vanity of their deuises sée Psalme 1 4. Verse 14. As the fyre vz. put into the Forrest burneth the forrest vz. if men minde to consume and destroy it after that sort for fire eateth vp all before it and as the flame vz. of that fyre so kindled and burning setteth the Mountaynes on fyre i. causeth the very mountaynes to melt as it were and burne before it Verse 15. So persecute them i. pursue and ouertake them for it muste not bee vnderstoode as though God by laying these iudgements vppon them did offer them iniury or wrong with thy Tempest i. with thy sodayne and fierce iudgementes as tempestes are wonte to come sodaynelye and fiercelye make them afrayde i. cause them not only to quake or shake for feare but astonishe them and take awaye from them all vse of witte and reason that they maye bée euen as it were deade men with thy Storme by storme hee meaneth the same that he did by tempest vnder these two Metaphors noting Gods fierce wrath and iudgement Whatsoeuer it be this is his meaning to praye the Lord that the wicked may be enforced euen in despighte of their heads as it were to acknowledge thorow the multitude of punishmentes that shall fall vpon them that they doe in vayne set themselues agaynste God and his people and shal in the end be confounded and ouerthrowne Ver. 16. Fil their faces with shame i. poure forth vpon them such abundance of shame and confusion by destituting them of their hopes that they may be ashamed as it were to shew their faces that they may séeke thy name O Lorde eyther this worde they must be referred to the faythfull eyther then liuing or afterwards to come who in the confusion of the enimies should haue a good ground offered them continually to hang vpon Gods power or else the Text must bee mended thus after Immanuel that thy name may be sought O God making this as it were one end of their deliuery that God might afterward be prayde vnto and praysed for it for in my iudgement it can at no hand be referred as the Geneua note goeth to the enemies Verse 17. Let them be confounded vz. by thy iudgements which thou shalt execute vpon them and troubled vz. in their mindes and bodies that thorow disquietnesse in both of them they maye be hindered from doing any euill thing agaynst thine for euer i. all the dayes of their life and as long as they shall liue yea let them be put to shame vz. before men and openly in their sight and perish vz. from amongst men Ver. 18. That they i. thine and our enemies may knowe i. féele inwardlye and confesse outwardly though they shall not haue the grace to yeelde to the same for here he speaketh of knowledge by experience which goeth not downe into the hart but is only put into them thorow necessitie and force that thou which art called Iehouah sée for the expounding of this name Exod. 6.3 arte alone contrary to that opinion which the Gentiles haue that their idols are Gods euen the most high ouer al the earth i. that doest whatsoeuer pleaseth thée in earth Ver. 1. teacheth that the more our dangers and miseries be Do. the more earnest and often we should be with God in prayer for the redresse therof Ver. 2. sheweth how the enemies of Gods people in great multitudes with great noyse and very proudlye set themselues agaynst the Lord and those that are his Verse 3. teacheth also that they doe it not rashly but aduisedlye and with great crafte and subteltie Verse 4 setteth out both the words and purposes of the wicked who carrye continuallye with them a hart to roote out good and godlye men from off the earth Ver. 5 6 7 8. teach principally two thinges the one is the great multitude of enemies that Gods people haue the other is howe that al the wicked though otherwise at iarres can yet notwithstanding consente together to destroy Gods chosen They shewe also that they who by nature and kindred as it were should fauour them do many times become their deadly enimies as the Edomites came of Esau Iaakobs brother and the Ammonites and Moabites of Lot Abraham his nigh kinsman Verse 9.10.11 teache that we may pray against the enemies of Gods Church also that iudgments executed vpon former enemies should be grounds to strengthen our hope that God will doe the like to ours if he sée it may serue for his glory and oure comfort Verse 13. and all the rest vnto the ende of the Psalme teach that we maye lawfully pray against the enemies of Gods Church that in their
godly magistrates and ministers which the Lord giueth vs. Ver. 17.18 Teach vs that God doth fearefully punish rebels and contentious persons of what state or calling soeuer they be Ver. 19.20 See out the dotage and blockishnes of idolaters who suppose the Godhead can be fashioned or resembled by any outward thing Ver. 21.22 Teacheth that the forgetfulnes of God his benefites and workes is the high way to all manner of sinne and iniquitie Ver. 23. Teacheth two things first that our sinnes do pul destruction from the Lord vppon vs Secondly how forcible the prayers of Gods children are both for themselues and others Ver. 24. Teacheth that contempt of Gods graces offred and giuen and distrust in the trueth of his promises are two horrible grieuous iniquities Ver. 25. Setteth out what great sinnes murmuring and rebellion against the Lorde are Ver. 26.27 Declare that neither these nor any other sinnes shall escape vnpunished in the parties that do them whether they be fathers or sonnes Ver. 28. Sheweth mans readines and earnest affection to commit idolatry Ver. 29. Sheweth that mans inuentions specially in the worship and seruice of God prouoke Gods angers and bring a plague vppon them Ver. 30. Teacheth vs in the example of Phinehas to lothe and abhorre sinne Ver. 31. Teacheth vs that God graciously accepteth the déedes words of his seruants though many wayes fraught with great defectes Ver. 32. Teacheth vs how peruerse and frowarde mans nature is though the Lorde deale neuer so plentifully and mercifully with him it teacheth also that God spareth no man for his person sake in that hée punished Moses Ver. 33. Teacheth thrée things first that other mens peruersnes shoulde not make vs sinne against God secondly though it doe yet wee shall not escape vnpunished thirdly that rash and vnaduised speaches are sinne against the Lord. Ver. 34. Teacheth vs to strike and not to spare where the Lord will haue vs to destroy for then we must not be lead by our owne fonde affections Verse 35. Teacheth vs that ill company is a shrewde meane to peruerte men from goodnes Ver. 36. Teacheth vs that to serue any besides the Lorde is the next way to come to destruction both in this life and in the life to come Ver. 37. Setteth out the rage of idolaters who spare nothing no not the dearest thinges they haue Verse 38. Teacheth vs that the shedding of innocent blood slayeth the whole lande and that therefore murther shoulde not onely not bée pardoned but sharpely punished Verse 39. Teacheth vs that there is nothing that hurteth man more then in ouerwening of his owne deuises Verse 40. Teacheth vs that our sinnes turne Gods loue and fauour into hatred and displeasure Ver. 41.42 Teach vs that sinne doeth drawe euen all temporall punishmentes vppon vs as forraine gouernement oppression captiuity c. Verse 43. Teacheth vs that God doeth not once onely but sundry times deliuer his people Secondlye that many the more graces they haue from God the more they are puffed vp in their owne deuises Thirdly that sinne against God is not onely a cause to humble vs but doeth in déede humble vs though perhaps wicked men will not sée it or féele it Verse 44. Teacheth vs first that GOD hath a tender eye ouer the afflicted ones Secondly that hée neuer forsaketh them if they call earnestly vppon him Verse 45. Teacheth vs that Gods frée couenaunt and eternall mercy without any thing of ours at all are sufficient inough to mooue him to take pity vppon vs in our afflictions Ver. 46. Teacheth that GOD onely hath the touching of mens heartes to bowe them hither or thither according to his good pleasure Verse 47. Teacheth vs to pray for other and euen Gods dispersed members as for our selues also that our owne ease and prosperity or preferment shoulde not so farre preuayle with vs as to make vs to forget them Verse 48. Teacheth all men continually to prayse the Lorde and to prouoke others thereto what in them lyeth Psalme 107 I Woulde diuide this Psalme into two partes Di In the first the Prophet exhorteth the faythfull to prayse the Lord for his mercy goodnes prouidence and power towardes them from verse 1. to the ende of the 10. In the seconde hée prouoketh them to praise the Lorde for his general power prouidence and goodnes towards others from ver 21. to the end of the Psalme Se. This Psalme hath no title or inscription at all Ver. 1. Is the same both in worde and sense that verse 1. of this Psalme 106. is and therfore sée that Ver. 2. Let them which haue béene redéemed of the Lord vz. out of bondage captiuity and dispersion q.d. let them that haue receiued this benefite at the Lords handes to bée set at liberty when they were in bondage prayse him shew vz. openly and to others howe vz. graciously and mightily hée vz. alone and none but hée hath deliuered them i. fréed them being sore oppressed through the cruelty and tyrannie of them that held them vnder from the hand i. from the power and might of the oppressor i. of them that oppressed them hée putteth in this place the singular for the plurall Verse 3. And gathered them vz. againe and together and that by his mighty power out of the landes vz. rounde about them into which they were dispersed for their transgressions sake from the East and from the West from the North and from the South i. from all quarters whereunto they were dispersed that word that we turne South signifieth also Sea and so shall you finde it translated in sundry textes but the meaning is because the red Sea lay southwarde from the land of promise Verse 4. When they wandered vz. a long tyme vp and downe in the desert and wildernesse out of the way hée meaneth out of the right way which did leade them whither they woulde haue come for GOD for their disobedience made them to wander fourty yéeres in the wildernes that so they might die and not come into the lande of Canaan and found no Citie vz. all that while of their wandering to dwell in i. to stay and refresh them selues in Verse 5. Both hungry and thirsty hée meaneth that whylest they were in the wildernesse they suffered many times great want of bread and drinke yea so much that their soule faynted in them i. their life was ready to decay and there séemed to bée but little difference betwéene death and them Verse 6. Then they vz. being in this great distresse and affliction cryed vnto the Lord in their trouble i. prayed earnestly vnto him and hée deliuered them i. set them frée from their distresse i. from the distresse that they were in Verse 7. And ledde them foorth vz. of the wildernesse and that safe and sounde by the right way vz. into the promised lande that they might goe vz. through his good direction to a Citie of habitation i. not onely to a citie inhabited but to a Citie whose
the creation of heauen and earth the waters c. but also in that hee gouerneth euery thing according to his will and disposeth of them in a most wyse order Ver. 7. Hée vz. God alone bringeth vp vz. into the aire and skye and that by his almighty power the clouds i. vapors and exhalations which afterwardes in the middle region of the aire are turned into cloudes as we sée them from the endes of the earth i. from al the quarters of the worlde and maketh vz. by his almighty power the lightnings with the raine i. both lightning and rayne which are seldome sundered but come together as our dayly experience teacheth vs for wee haue seldome any lightning without rayne and thunder hee draweth foorth the wynds vz. by his almightie power stil to which euery thing euen the dumbe and insensible creatures must obey out of his treasures i. out of holes dens hidden and secret places in which as it were in treasure houses god keepeth the windes of which our sauiour Christ sayth Iohn 3.8 That the wind bloweth where it listeth and men heare the sound thereof but whence it commeth or whither it goeth no man can tell And thus wée sée that though by reason wee can giue a naturall cause of these meteors as that the cloudes are congealed of moist and watery vapours drawen out of the Sea and from the earth from which cloudes the rayne commeth as Ecclest 11.3 and that lightning is made of hote drye and firie exhalations drawen by the power of the sunne into the regions of the aire and so foorth of the rest yet we may perceiue by the playne woords of this text that nothing is done in the order of nature without the counsell and will of our GOD Sée Iob. 36. verse 27.28 c. also Iob. 37. throughout for this purpose Verse 8. Hée smote vz in his iustice and iudgement and that by his almighty power the first borne of Egipt i. all the first borne in the lande of Egypt both of man and beast i. of all men and beastes whatsoeuer Sée Exod. 12.29 Psalme 105.36 meaning by smiting destroying them with death And note that here he reckoneth vp a fourth cause wherefore the faythfull shoulde prayse God to wit for his speciall graces and benefites bestowed vppon his Church in their preseruation and deliuerance and his singular iudgements and punishments brought vpon their enemies wherein the principal prayse of his vertue and power is manifested Verse 9. Hée i. God himselfe hath sent vz. by his eternal power in the ministery of Moses and Aaron his seruants tokens vz. of his wrath and iudgement and wonders i. feareful and straunge thinges into the middest of thée O Egypt vz. so that thou canst not either pleade ignoraunce or alledge excuse for my iudgements were euen vppon Pharaoh vz. thy king and vppon all his seruauntes i. not onely them that attended vppon him but vppon all his people and subiectes the trueth and accomplishment of this Sée in Exod. 5 6 7 8 9 10 11 12. chapters Verse 10. Hée i. God smote vz. in his iudgement and that by the dint of the sworde and death many nations vz. greater and mightier then the people of the Iewes Sée Deutronom 2. 3. chapt throughout for this matter and flewe vz. by the sworde of his seruantes and people many kinges whereof some hee reckoneth vp in the next verse and others are mentioned Numb 21.1 and in other places Verse 11. As Sihon king of the Ammorites and Og the king of Bashan sée the historie of these Numb 21. Deut. 3. Ioshua 12. and all the kingdomes of Canaan which was diuided into sundry kingdomes and wherein dwelt seuen nations greater and mightier then the Iewes Ver. 12. And gaue vz. of his frée goodnes their lande i. the land of the Canaanites or that land which they inhabited for an inheritance euen an inheritance to Israel his people i. for a place for them as safely and as lawfully for them to dwell in as if it had descended to them by inheritance Ver. 13. Thy name i. thy maiesty power and goodnes indureth for euer vz. towardes all but specially towards thine owne people O Lorde thy remembraunce i. the continual instructions which thou giuest to thy people to remember thée is from generation to generation i. lasteth comtinually and goeth on from age to age so that there is no age but they haue euident examples thereof Ver. 14. For the Lorde vz himselfe will iudge i. guide gouerne and defend as Psalme 96.13 and Psalme 98.9 and bee pacified towardes his seruauntes i. hee will as it were chaunge his purpose and not execute with heauy iudgement that which he had determined against them and this is spoken of God according to the manner of men Ver. 15.16 17.18 Sée expounded before Psalm 115. ver 4.5.6.7.8 where you shall finde both the very same woordes and matters And hee here inueigheth so sharply agaynst idoles because that the prayse which belongeth vnto GOD is many tymes falsly giuen vnto them and therefore hee declareth that neither the matter it selfe whereof they are made nor the workeman can giue them the title of GOD or God heade Ver. 19. Prayse the Lorde sée ver 1.3 of this Psalme yee house of Israell i. yee that descende of Israell or Iaakob meaning by this speach all the people generally prayse the Lorde yée house of Aaron i. ye Priests who descend and come from Aaron to whose race familie and stocke the priesthood was by Gods ordinaunce onely appoynted and tyed Ver. 20. Prayse the Lorde yee house of Leui i. all ye Leuites who were inferiour vnto the Priestes though they came all from one father to wit Leui Iaakobs third sonne and by this place wee sée that euen by the very institution and ordinaunce of God there were two distinct orders amongest the people of the Iewes to wit priests and Leuites according to which also he speaketh here ye that feare the Lorde vz. with a reuerent child like feare meaning also by this speach such as did worshippe and serue him sée Psalme 128.1 prayse the Lorde vz. with a good heart sée before ver 1.3 of this Psalme Ver. 41. Praysed be the Lord vz. for his infinite mercies towards vs out of Sion i. in Sion which was the place appoynted for his worshippe for this phrase sée Psalm 128.5 also 134.3 which vz. Lord and God dwelleth in Ierusalem i. giueth most plaine testimonies of his presence and abode there and not that God is tied to any place The Prophet meaneth that in Sion and Ierusalem the place of his worshippe he gaue euident signes of his presence and power and not that hee was inclosed or tied to that place only praise ye the Lord this Psalme beginneth and endeth with like woordes for which sée Psal 105. and Psal 106. in the beginning and ending Do. Ver. 1. Teacheth vs to exhort and prouoke al gods people to thankefulnes to God for his benefites Ver.
also that our tongues are not our owne to vse as we list but to Gods glory and our neighboures profite ver 5. Expresseth Gods readinesse to helpe his and how forcible in his sight the earnest prayers of his children are ver 6. Teacheth vs to make Gods promises alwayes the assured grounds of our prayers ver 7. Teacheth Gods prouidence and protection ouer his children if we reade it as in the Geneua text or els that we ought to pray for gods fauour toward them if we read it as Immanuel doth ver 8. setteth out both the diligence and the rage that the wicked vse in performing their mischiefe Psalme 13. Di. THis Psalme hath two partes in the firste the Prophet séemeth to complayne as it were that God was so long absent from him in his so gréeuous afflictions and this is comprehended in the two first verses In the seconde hee maketh his earnest prayer to God assuring himselfe in the truth of Gods goodnesse that he should ouercom yea euen the horrors of death from ver 3. to the end of the Psalme Se. The Title is expounded before ver 1. he speaketh as men many times doe who if they be not succoured when they themselues would they thinke they are forgotten for euer q.d. What wilt thou neuer thinke vpon mée So hardly was his fayth assaulted to yéeld to distrust in God hide thy face which thing angry persons are wont to doe q.d. How long wilt thou shew thy selfe angry towards me Sée Psalme 10.1 Psa 4.6 or else face maye be taken for fauour and mercy ver 2. Take councell within my selfe i. how long shall I be tossed and tumbled with diuersitie of councels and purposes sometimes in my mind thinking this sometimes that ver 3. Heare mée i. my prayers lighten my eyes whiche are waxed dimme with trouble Psal 6.7 he meaneth that he would gladlye haue the Lord to driue afflictions from him that I sléepe not in death i. that I doe not certainly die for it is vsuall in scripture by sléepe to vnderstand death as 1. Corinth 11.30 1. Thessa 4.14.15 and by doubling as it were the word to note the certaintie of the thing Gen. 2.17 Ver. 4. He sheweth a double reason to induce god as it were to yéelde to his petition q.d. least otherwise mine enemies should not only euery day more than other wax proude but also haue an occasion to blaspheme thée as though thou wert weake and not able to helpe Ver. 5. In thy saluation i. in that deliuerance which thou shalte worke for mee Psalme 3.8 I will sing to the Lord i. I will declare my selfe thankefull for his benefites and goodnesse Ver. 1. Let vs learne that how sharpe soeuer our conflicts be Do. wee doe not vtterly despayre in God ver 3. Let vs learne by prayer to draw nigh vnto him desiring him euen for his owne glory to take our defence vppon him ver 4. Noteth the nature of the wicked two maner of wayes vz. the more they preuaile the more insolent they are the other that they will wonderfully insult ouer those that are afflicted ver 5. Teacheth vs to make Gods mercye alone the onely ground of our hope also that we should be glad for particular deliuerance and shew our selues thankfull vnto him for benefits receaued Psalme 14. THis Psalm hath thrée parts In the first Di. the Prophet describeth the peruerse nature of the vngodlye both towardes God and towards men and this parte is contayned in verse 1.3.6 In the seconde he declareth that God sitteth not idle in heauen as they did imagine but beholdeth the wicked to punish them and the good to deliuer them verse 2.4 In the third he sheweth Gods iudgement vpon the vngodly and his fauour toward his own seruants verse 5.7 The title of this Psalme is expounded before Psal 4. Ver. 1. Se. The Foole i. the wicked man how wise soeuer he be in naturall wit hath sayd in his hart i. is of this perswasion in his minde see for this 1. Mark 2.6.7.8 there is no God vz. that careth for mens matters here on earth sée Psalm 10.4 they i. the vngodly chaunging the number from the singular to the plurall haue corrupted vz. their own wayes turning the light of knowledge which they had into darkenesse Ver. 2. would vnderstande i. indeuoured to know God aright and as he is reuealed by his word and séeke God i. serue him and take delight and pleasure in his seruice and religiō Ver. 3. All i. the greatest number here but in Paul Romans 3. it is put for all generally considering man in his naturall corruption are gone out of the way vz. of right and goodnesse which God had prescribed them to walk in they are all corrupt i. full of filth and stinch it is a metaphor taken from stinking meat which all men are wont to loath ver 4. doe not all c. knowe q.d. their owne conscience doth sometimes though they quench it agayne tell them of their crueltie as they eate bread i. any kinde of foode or nourishment noting thereby not only their rauening and deuouring but the pleasure that the vngodly take in it they call not vpon the Lord i. They neglect all Gods religion and seruice calling vpon the Lord or prayer being a part thereof and put for the whole Gen. 4.26 2. Timoth. 2.19 ver 5. in the generation of the iust i. amongst iust men fauouring their causes and graciously deliuering them ver 6. the Lord is his trust i. because hee hath his whole trust and confidence in God only and he vseth counsell for al goodnes in the poore as holy purposes and carefull pursuings therof faith hope c. ver 7. giue saluation i. deliueraunce from all greefes in this life as Psal 13.5 Psalme 3.8 eternall glory after this life is once ended vnto Israel i. vnto the faythfull people out of Sion i. out of heauen the place of Gods presence earthly put for the Heauens sée Psalme 2.6 Psalme 9.11 turneth the captiuitye of his people i. when the Lord chaungeth their bondage for fréedome then Iacob shall reioyce and Israell shall be glad by these two names of the Patriarche who was faythfull attributed vnto the rest of the people he vnderstandeth all the faythful and true Israelites indéede Do. Ver. 1. Not only noteth the fountaine of sinne but sheweth how farre the diuel and sinne preuaile in mans hart that they make men vtterly to forget God good men ver 2. declareth that God hath an eye to mens doings vpon the earth Ver. 4. sheweth that the wicked sin many times against knowledge and the light of their own conscience Ver. 5. containeth a iudgement against the wicked ver 6. noteth a vile sinne of the vngodlye deryding and scoffing at the iust Ver. 7. that we should pray for the whole church and reioyce for the benefits that God bestoweth vpon it Psalme 15 Di. THis Psalme expoundeth specially one matter and therefore will hardlye admitte a
here ver 5. The sorrowes of the graue i. such extreme sorrowes as in a maner kil men and bring them to the graue the snares of death i. deadly snares in which if I had bene taken I had died for it ouertake me i. almost seased vpon me being in a most extreme danger for almost being catched therein q.d. there was but a little betwéene me and death ver 6. Out of his temple i. either out of heauen or else from betwéen the Cherubins for the temple materiall was not builded in Dauids time but in his sonne Solomons sée 1. Samuel 1.9 and my cry vz. which I made or poured forth ver 7. Then i. after that the Lord had heard my praiers the earth trembled and quaked i. there was a great earthquake which that he might the better expresse he vseth two words signifying almost one thing q.d. God shewed by wonders and signes that my prayer came vp to him the foundations also of the mountains q.d. this earthquake was not only vpon the vpper parts of the earth but euen the rootes as it were of the mountains wch lie déepe within the ground were shaken also by which he meaneth nothing else but a most vehement earthquake because he was angry vz. agaynst my enemies and that for the iniury they offered me Ver. 8. Is vttered by the way of a similitude q.d. God was so greatly angry that it séemed that smoke c. sée such a maner of spéech attributed to Leuiathā Iob. 41.11.12 Ver. 9. he bowed the heauens i. he made them séeme so low as though they had touched mens heads which is then done when the cloudes are thick and darke and came down this also is spoken after the maner of men Now God is sayd to come downe when by euident tokens he sheweth his wrath in confounding the wicked as Gen. 9.7 and darkenes i. darke cloudes whiche are called darkenes because they séeme to bring darkenes with them hee meaneth nothing else by these maner of spéeches but that God by a very great tempest declared himselfe to be present to defend his seruaunt and to strike his enemies Ver. 10. vpon Cherub the singular for the plurall Cherubines of whiche you may read Gen. 3.24 they are certayne Angels which readilye execute Gods will whereby and by his riding vpon them the Prophet noteth nothing else but Gods swiftnes in comming to succour him which also he noteth by wings of the winde Ver. 11. Darkenesse put for thick cloudes as before ver 9. and his pauilion round about him vnderstand was euen darkenes of waters i. cloudes full of rayne or water which are called darkenes of waters because they haue a certayne darkish colour as the waters also haue and cloudes of the aire i. more bright and shining cloudes q.d. God putteth both the one kind of clouds the other betwéene himselfe and the wicked as a testimony of his wrath ver 12. at the brightnes of his presence q.d. when God beginneth to shew his maiestie his cloudes passed i. were as a man would say made more light or else did cleaue as it were in sunder and they are called his cloudes because they are gouerned and directed at his appoyntment sée Iob. 37.15 Haylestones and coales of fyre vz. came from the Lord after that the cloudes were broken for coales of fire sée ver 8. ver 13 In the heauen i. in the firmament or in that region of the aire where the thunder is as Philosophers déeme and the highest gaue his voyce i. thundered sée Psalme 29.3 c. so that it is nothing but a repetition of that whiche went before haylestones and coales of fyre vnderstand he gaue q.d. he sent forth also or gaue hailestones c. Ver. 14. Then i. after al this he sent out his arrowes i. after some his lightning but I rather take it for all the afflictions that God layd vppon the vngodly sée Psal 38.2 and scattered thē i. destroyed them for then an armye is wont to perish when the order thereof decaieth ver 15. and the chanels of waters were séene i. the depths wher the waters run or as you would say the bottom of the sea the foundations of the world he alludeth to the miracle shewed at the red sea for then were the springs of the waters which he calleth the foundations of the earth by reason of their wonderfull depth discouered so that a man mighte as it were sée from whence so many sloudes had their beginning at thy rebuking i. when thou séemedst to rebuke them turning their courses contrary to those which they had before at the blasting of the breath of thy nostrels this is spoken according to man q.d. there was no néede that thou shouldest commaund them when thou diddest but breath vpon thē it was ynough to make the drie lande appeare ver 16. He hath sent down vz. his power or his Angels for God did vse to deliuer his children by Angels frō aboue from heauen and taken me i. deliuered me vz. out of many daungers hee hath drawne me q.d. euen by violence maugre the heads and harts of mine enimies out of many waters i. not only many but very great daungers sée Psa 69.1.2 Psal 124.4 Ver. 17. from my strong enimie he meaneth enemies one number being put for an other or else by one he vnderstandeth al that one being the ringleader of the rest ver 18. They preuented me vz. by their subtiltie and had almost taken me in the snare they layd for me in the day of my calamity i. when I was in calamity and affliction was my stay i. not only on whom I did leane vpon and trust to but my helper deliuering me from them ver 19. into a large place he meaneth by this his liberty and deliuerance for his calamities were as a prison or narrow roome vnto him because he fauoured me i. preuented me with his holy fauour and that with out any merit or desert of mine at all ver 20. Righteousnesse put for righteous cause as before Psal 41. purenesse of my hands i. integrity soundnes of my déeds hands put for déedes and workes by which the workes and déeds are performed note that Dauid in this verse setteth out his good cause agaynst them that slaundered him not speaking of his whole life giuing thē to vnderstand that he attempted nothing but right and well and that according to Gods commaundements Verse 21. The wayes of the Lorde 1. Lawes and commaundements as verse 22. of this Psalme and by kéeping he meaneth a carefull minde and a certaine abilitie also that GOD hath giuen him to performe the same and did not wickedly he meaneth not of some simple fal for we read of diuers before he came to the kingdom and after but of reuolting falling away that doth quite and clean alienate turn away frō God ver 22. before me i. in my sight vz. that I might not commit any thing against thē and I did not cast away vz. as though I
12. Myne enemy i. mine open enemy or one that I had giuen any good cause vnto to bee mine enemy for otherwise no doubt hee or they whosoeuer they were that put this in practise against Dauid were his foes and here note that though hee seeme to speake but of one yet no doubt hee meaneth more or else vnder one most singular in that craft of dissimulation hee vnderstandeth others for hee meaneth here that by secret deuises which hee coulde not preuent hee was vnder the pretence of friendshippe almost cast away did not diffame mee sée verse 3. of this Psalme for I could haue borne it vz. better then I doe nowe because I looke for nothing from mine enemie but enemy like dealing Exalt himselfe against mee i. set himselfe against mee by worde or deede All this the Prophet speaketh by the way of comparison not denying but that his foes did defame him and oppose themselues against him but if that were compared with the hypocriticall dealings of his counterfeit friends it would appeare to bee nothing as a man would say and this wee call a denyall by the way of comparison I would haue hid me from him i. I woulde haue kept my selfe close and safe from him and his cruelties Verse 13. Hee sheweth who it was that wrought him this iniurie my companion i. my equall and of the selfesame state and condition that I my selfe was of by which wee see that this Psalme was made before hée came to the kingdome for when hee was exalted thither once none was equall vnto him my guyde vz. in matters of counsell and affaires that I had to doe and my familiar i. my deare and tender friend He meaneth no doubt some whom hee had in great regarde and estimation Ver. 14. Which delighted in consulting together q.d. with whom I tooke wonderfull pleasure to conferre of many matters and namely of the exercises of Gods religion which I suppose the Prophet meaneth by going into the house of God as companions consulting as it were together howe they might prepare themselues to his seruice behaue themselues therein Ver. 15. Let death sease vpon them vz. not onely sodainely and or euer they beware for so much the Hebrewe worde in a metaphor séemeth to import but let it take such holde of them that it may neuer leaue till it haue taken them away from amongest men Let them goe downe quicke into the graue as Korah Dathan and Abiram did Numb 16.31 Hee meaneth that hee woulde haue them dye of some sodaine death no disease or sickenesse going before it for wickednes i. all manner of vngodlinesse sée before Psalm 36.1 In their dwellinges i. in their congregations assemblies and fellowshippes putting the places where such wicked persons did méete for their méetings euen in the middest of them i. they norish it within them and haue it alwayes in their company Ver. 16. I will call vnto God i. earnestly pray vnto him will saue mee i. deliuer mee from these cruelties and daungers as Psalm 54.1 Verse 17. Euening and morning and at noone will I pray i. I will bee importunate and neuer cease till I haue obteined from hence and out of Daniel 6.10 wee may gather that in those dayes the faythfull set themselues certaine houres to pray in thereby the better to awake their sluggishnes And make a noyse i. I will bee feruent and earnest in it for many haue prayed long and yet haue wanted feruency and hee will heare my voyce i. graunt the petitions and prayers that I shall powre foorth before him wherein wee see howe hee assureth him selfe of Gods goodwill and mercy Verse 18. My soule i. my life as sundry times before in peace i. safely and soundly and with great quietnes from the battaile that was against mee i. from the great conflictes and daungers wherein I shoulde haue béene snared because they were layde and prepared against mee for many were with mee q.d. though to sée too wee were but fewe yet wee had Gods Angels with vs to dismay our enemies and to comfort vs as 2. Kinges 6.16 Ver. 19. God shall heare vz. mee and my prayers and afflict them i. whereas hee shewed mercy to mee hee shall afflict them and punish them euen hee that reigneth of olde i. hee which in nature counsell and iudgement is eternall and alwayes like to himselfe which thing the Prophet expresseth to giue the wicked to vnderstande that there is no starting holes to hyde them in from GOD because they haue no chaunges vz. from wealth honour and credit to pouerty disgrace and misery but alwayes they goe forwarde in abundance of these outwarde blessinges therefore they feare not GOD i. they neither reuerence him nor his iudgements but abusing his mercye runne riot to all wickednes and so in this verse hee putteth them out for their harde hartednes in vngodlynes Ver. 20. Hee layeth his hand first marke the sodaine chaunge of the number before he spake of them in the plurall nowe of them in the singular next note that by laying of handes vppon others hee meaneth exercising of violence towardes others yea and this outragious discurtesie is aggrauated by howe much it was practised towards them that were at peace with him i. not only such as liued quietly with him but also loued him and so by that meanes hee brake his couenaunt vz. which he had made with him all this Dauid speaketh principally of Saul and himselfe and of the couenant that passed betweene them Sée 1. Samuel 24. from verse 17. to the ende of the Chapter Verse 21. The woordes of his mouth were softer then butter i. hee made shewe in his woordes of nothing but gentlenesse and mildenesse yet warre was in his heart i. inwardly hee imagineth nothing but mischiefe and destruction for so is the woorde warre vsed here vz. put for thinges that commonly followe warres his woordes were more gentle then Oyle this I take to be but the same thing repeated in an other metaphor in summe the Prophet toucheth him here for his peruerse hipocrisie and wooluish mind as it were against him Verse 22. Cast thy burden vppon the Lorde q.d. if there bee any thing that troubleth thee or that thou thy selfe standest in neede for so much I thinke hée meaneth by the worde burden commit all the care thereof into Gods hands and power staying thy self altogether vpon his prouidence and he shall nourish thée i. vndoubtedly thou shalt not want for God wil play the part of a good Father whereunto in deede the Prophet in this place resembleth him giuing vnto euery one of his in measure and as hee shall sée to bee necessary for them for so much doeth the worde import hee will not suffer the righteous to fall for euer vz. into the wicked mans power that he should vse him as hée himselfe lusteth Verse 23. Shalt bring them downe vz. from the wealth credit and authority that nowe they are in and this hee speaketh of the vngodly and
and his people or else speaking it according to the present affection and féeling of the flesh resting notwithstanding resolued howsoeuer his fayth were shaken for a time yet that god wil graciously performe his promises These words also which is to be marked are verified in Dauid and Christ in Christ because God for a season forsooke him as may appeare when he cried My God my God why hast thou forsaken me Matth. 27.46 and in Dauid when it séemed vnto him that Gods promise shoulde take no place and that God had as it were vnsayd the same and when he was driuen out of his kingdome by Abshalon his sonne sée Psalme 3. thorowe out and abhorred i. loathed and despised him as it were thou hast bene angrye which thing also thou hast declared by effects as appeareth in the verses following with thine annoynted i. with the King whome thou thy selfe hast annoynted and chosen to that roome sée Psalme 18 5 Verse 39. Thou hast broken i. it séemeth vnto vs so in the eye of flesh and to our enimies the couenant of thy seruaunt i. the couenaunt which thou haste made with thy seruaunt and it is called his couenaunt not because he made it or was the chéefe in it but because he was one to whome and with whome it was made and profaned his crowne i. brought it to great dishonour and contempt specially among the prophane people as the Gentiles c. and by crowne he meaneth his kingly dignitie casting it on the ground i. ouerthrowing it taking it as it were from his head setting it vpon the ground whether he spake it of Dauids abiection by the hand of his sonne Abshalon or of the renting of the kingdome in the dayes of Rehoboan or of their captiuity vnder Salmanazder and Nebuchadnezar it is not certayne I suppose that without any iniury to Gods spirite a man may well apply it to them all Verse 40. Thou hast broken downe vz. and that vnto the ground all his walles i. al the walles of his kingdome meaning by walls not onely all the strong places thereof but all the instrumentes and meanes that he had eyther for his owne defence or for the annoyaunce of his enemies for to those two endes doe walles serue thou hast layd his fortresses in ruine i. thou hast vtterly ruinated and destroyed and as a man would saye made euen with the ground all his strong holds Verse 41. All that go by the way q.d. he and his kingdome is so weakened that euen way faring men can easily spoyle them there néedes no souldiers or men ofwarre to doe it spoile him vz. and his people meaning that they take away from them euen what they list sée Psal 80.12 he i. he his people kingdome and all is a rebuke i. is such a one as his neighbours that is those that are round about him rebuke contemne and despise sée Psalme 79. verse 4. Verse 42. Thou hast set vp the right hand of his enemies i. thou hast aduanced their power and strength so that they are not onely become more mightie then he and his but in that mighte haue also preuayled agaynste them and made all his aduersaries to reioyce vz. because of the victorye they haue atchieued and the ouerthrowe that is layde vppon the others Verse 43. Thou hast also turned the edge of his sworde i. thou haste blunted it in such sorte that it could not wound and hurte his aduersaries meaning by this manner of spéeche that euen the verye meanes they had of weapons as swordes speares c. to defende themselues and to annoy their enemies were vtterly vnprofitable vnto them and haste not made him i. him and his people to stand vz. stedfastly and in the face of the enemies and agaynst them but to flée and fall before them in the battaile i. at what time the enemies and they came to ioyne battail together Ver. 44 Thou hast caused his dignity i. the great honour and aduauncement that thou hast layde vpon him to decay vz. in the presence of men and in the sight of his aduersaries and cast his throne i. his maiesty and Kingly gouernmente sée verse 36 of this Psalme to the ground i. rased it and layde it flatte with the earth as it were sée verse 39 of this Psalm Verse 45. The dayes of his youth hast thou shortned this the Prophet speaketh of the king and the state of the kingdome both together meaning that the Lord hath broughte both the king and the kingdome to a very poore and weake estate before eyther of them came to their perfection as it were as if a man shoulde before he came to the flowre of his age or his ripe yeares and couered him with shame i. hast altogether made him a reproche and shame for the worde couering and what it importeth sée Psalme 44.19 Verse 46. Lorde the Prophet ioyning this prayer with his complaynts sheweth that howsoeuer his fayth was shaken yet he did not despayre of the truth of Gods promises how long wilte thou hide thy selfe vz. from vs meaning by hyding of himselfe shewing them no signe of fauour and grace for euer q.d. Wilt thou doe this for euer shall thy wrath vz. agaynste vs our King Lande and people burne like fyre vz. to consume vs quite and cleane who are as it were but stubble before fire in respecte of thée and thy wrath Verse 47. Remember of what time I am i. thinke how shorte the time of my life is and this is an argumente taken from his owne estate to moue the Lord to pittie him and his Wherefore shouldest thou create in vayne i. to little or no purpose at all all the children of men i. all men and their posteritie In these wordes hee vseth an other Argumente to mooue GOD to compassion taken euen from the ende of his creation And this hee speaketh because that if in this life wée féele not some taste of Gods goodnesse it should séeme that he had in vayne created vs séeing that this is one end of our creation euen in this lyfe to féele and fynde his liberalitie towardes vs. Verse 48. What man liueth vz. at this presence or shall liue hereafter that shall not see death i. taste of Death or dye q.d. There is no man but hee must passe that waye sée Hebrues 9.27 shall he deliuer his soule i. his bodye and lyfe soule put for body as Psalme 16.10 from the hand of the graue i. from the power of Death putting the graue whiche followeth death for Death it selfe q.d. Both the one vz. to liue and not to die and the other vz. to bee fréede from the force of death is vtterlye impossible sée Psalme 49. almoste thorow ouâ—e and all this is q.d. Séeing mans lyfe is so shorte if thou doe not in good time shewe thy selfe a Father towardes them thou shalte haue no more occasion to make them féele thy fauoure in this lyfe Verse 49. Lorde where are thy former mercies vz. whiche
which darkenesse and night all the beastes of the forrest i. a great number of rauening and deuouring beastes whiche in the daye tyme durste not for feare of man shew their heads amongst these hee reckoneth vp the Lyon in the nexte verse créepe forth vz. out of their holes and dennes where they had lurked all the day long Verse 21. The Lions i. euen the yong lustie and strong Lyons roare vz. in that darkenesse and nighte after their praye i. after a praye that they woulde gladlye gette and obtayne to satisfye their hunger withall and séeke their meate at GOD the Prophet meaneth not that they staye themselues vppon the care which GOD hath ouer them for that they cannot doe but hée sheweth that GOD doth myraculouslye giue meate to the Lyons and other deuouring beasts yea although they liue by spoyle and rauening whiche serueth wonderfullye to sette foorth God his power and prouidence whiche is the special marke that the Prophet aymeth at in this Psalme Verse 22. When the Sunne ryseth the Prophet sheweth that GOD so distributeth the tyme that the daye belongeth vnto man and the nighte to rauenous beastes whose cruelty is in parte also restrayned by the lighte of the Sunne or day so that they are thereby as it were constrayned to kéepe themselues in their dennes to the ende that man may more safelye goe aboute his businesse they retyre i. those rauenous Beastes of the Forrestes and couche in their Dennes i. lye still and quietlye there without annoying or hurting man any waye Verse 23. Then i. at the Sunne rysing and when the wilde beastes are in their Caues and holes goeth man foorth i. mankinde or the people whiche inhabite the earth to his worke and to his labour i. to the affayres and businesses whiche thou haste appointed him to doe whiche is called his because hée is Gods Instrumente in the performaunce thereof vntill the euening whiche tyme thou of thy goodnesse O Lorde haste ordayned for his rest Verse 24. O Lorde the Prophet in this sentence vseth both an exclamation and a wondering after that hee had as before spoken of the merueylous vses of GOD his gouernmente howe manifolde i. not onely dyuers in respecte of kynde but innumerable in respect of multitude are thy workes i. the thinges that thou haste created and made in wisedome i. in suche greate and excellent wisedome haste thou made them all vz. generally and particularlye as none is able to controll eyther the whole or any parte thereof The Prophet meaneth that Gods workemanshippe is so exquisite that there is no confusion eyther in the whole or in parte some expounde it thus In wisedome hast thou made them all i. by wisedome meaning his eternall Sonne as Prouerbes 8 verse 22 c. vnto the ende of the Chapter but notwithstanding I lyke the former sence better the earth i. the whole worlde and the people that dwell therein is full of thy riches i. is plentifullye replenished with varyetie of thy greatnesse whiche are greate testimonyes of thy grace Verse 25. So is the Sea q.d. as the earth is filled with thy riches so is the Sea lykewise from the testimonyes of Gods grace and goodnesse vpon the Lande he commeth to the Sea which hée setteth out as it were a new glasse wherein men may behold Gods power and wisedome greate and wyde hée attributeth two Titles to the Sea the one noting the force thereof the other the largenesse both yet tending to manyfest Gods power which had replenished so huge a place with such wonderfull store and varietye of creatures for therein i. in the Sea are thinges vz. whiche thou haste created créeping vz. according to the order whiche thou haste sette meaning by this terme swimming and liuing in the Waters innumerable hée sheweth that the creatures of GOD in the Sea can not bée numbred muche lesse can those in Heauen and these in earth and altogether both small Beasts and great q.d. There is not onely innumerable store but varietye of kindes also all which setteth forth still Gods mightye power Verse 26. There i. in that Sea goe the Shippes i. they sayle to and fro a Metaphor taken from liuing Creatures and applyed to insensible thinges yea that Leuiathan q.d. Euen that same greate monstrous Fishe is in the Sea also sée Iob. 40. verse 20. to the end of the Chapter and Iob 41. throughout whome thou hast made to play therein i. to swimme vp and downe at his pleasure q.d. This onely Sea beast doth sufficyently sette out vnto vs the fearefull power of GOD whose styrring though it trouble the seas yet is it nothing but sporte in respecte of GOD. Verse 27. All these vz. thy creatures whether they bée in the ayre or in the earth or in the Sea wayte vppon thée vz. not only to haue foode and sustenaunce as followeth but to bée disposed of euen as shall please thée without whome they canne doe nothing that thou vz. thorowe thy prouidence and appoyntment mayest giue them vz. of thy gracious goodnesse and mercy foode vz to eate vppon and lay by in due season i. in that time wherein thou thy selfe haste appoynted with thy selfe to bestowe it vppon them Verse 28. Thou giuest it vz. graciously and plentifullye vnto them vz. when they are in néede and wante and they gather it vz. to their comforte and sustentation thou openest thine hande hée séemeth here to resemble GOD to a good Father or Mayster of a householde who many tymes with holdeth from his children and Seruauntes to the ende that they might learne to sette a better price vpon them which when he séemeth then inclined vnto then hée bestoweth these thinges vppon them and they are filled with good thinges vz. from thée by opening of the hande hée meaneth Gods greate liberalitye and by filling with good thinges hée vnderstandeth the effecte of that grace Verse 29. But if thou hyde thy face i. if thou shewe not thy selfe fauourable and mercyfull vnto them but leaue them Hée sheweth that euen GOD his verye countenaunce giueth euen béeing and moouing and lyfe vnto all thinges they are troubled vz. beyonde all measure so that they euen seeme to bee withoute all lyfe or béeing If thou take awaye their breath i. that kinde of lyfe whiche thou hast giuen them sée Genesis 1 verse 24. they die and returne to their dust vz. out of which they were taken and not that it is their owne Verse 30. Againe if thou vz. O Lorde the Prophetes minde is to shew that the death and life of all creatures is in the Lords power only send forth thy spirit i. thy quickening and liuely power some referre it to the holy Ghost I suppose both sences may very well stand prouided also that wée fall not into the error of some who supposed that the spirit did essentially dwell in men and other creatures they are created i. not only restored into their former state by thy fauourable countenaunce after they haue bene troubled by
inhabitauntes being cast out of it they themselues might possesse enioy and dwell in the Prophet meaneth not that they that were dead coulde amongest men prayse the Lorde for these thinges but in as much as the benefite thereof did reach vnto their posterity hée exhorteth their séede being aliue to acknowledge Gods mercyes in that behalfe and to prayse him for the same Verse 8. Let them i. their posterity after them therefore i. for the benefites and blessinges before rehearsed confesse i. prayse and magnifie God before the Lorde i. in his presence and from a good heart whether it bee secretly in their owne selues or openly before the Arke according to the custome of those dayes his louing kindnes vz. fréely and plentifully bestowed vppon them and his wonderfull workes i. the wonderfull workes that hee hath done for his people before the sonnes of men i. openly in mens sight and to them and their posterity Ver. 9. For hee satisfied vz. with abundaunce of all good thinges the thirsty soule i. him that stoode in néede of any good thing putting the word soule a principall part of man for the whole person and filled the hungry soule i. the hungry man with goodnesse i. with abundance of good thinges Ver. 10. They that dwell in darkenesse i. such as were kept prisoners in darke places and in the shadowe of death i. in great extremitie of death and daunger Sée Psalme 23.4 Isaiah 9.1.2 being bounde in misery and yron i. being kept in miserable and harde bondage hée beginneth here to recite how many sortes of people afflicted with diuers afflictions haue alwayes founde the Lorde mercifull and fauourable specially when they came vnto him Verse 11. Because they rebelled vz. both in thought woorde and deede agaynst the woordes of the Lorde vz. manifested and put downe in his Lawe and despised i. regarded not and set nought by the counsell of the most high i. the purpose ready inclination and power that the Lorde had to doe them good if they had yéelded obedience vnto him hée sheweth in this verse the cause of mens correction that hee might thereby deliuer Gods iustice from mens slaunders and reprehension And withall he teacheth that the onely rule of good life is to followe Gods commandement Verse 12. When hee i. God humbled vz. though not rightly and truely not that God was not able to doe it but because hée woulde not vouchsafe them that grace by humbling hée meaneth casting downe Sée 2. Kings 21.29 their heart with heauinesse i. hée made them heauy sorrowfull and sadde there they fell downe vz. before their enemies and there was no helper i. there was none that woulde helpe them This is the Prophetes meaning when they were wounded with a worldly sorrowe in their heartes and by meanes thereof their courages and stomackes were decayed then they laye as an open pray to their aduersaries and none pitied their cases or were able to helpe them Verse 13. Then vz. when they were thus destituted of mans ayde they cryed vnto the Lorde i. they called earnestly vppon him this and all that followeth in the verse is the same both in woordes and sense with verse 6. of this Psalme Verse 14. Hee i. GOD brought them vz. by his almightie power out of darkenesse and out of the shaddowe of death i. out of affliction oppression anguish c. Sée before verse 10. of this Psalme And brake their bandes i. the bandes wherewith they were bounde whether they were the bandes of affliction captiuity c. a sunder i. in pieces and so set them at libertie For the better vnderstanding of this speach Sée Sampsons story Iudges 15.13.14 also Iudges 16.11.12 Verse 15. Is the same both in woordes and sense with verse 8. before going Ver. 16. For hée vz. the Lorde hath broken vz. by his almightie power the gates of brasse and brast the barres of yron a sunder vz. for his peoples sake vnderstanding by brasen gates and barres of yron either most straite bandes and prisons Sée Acts 12.10 or else the bandes of cruell and perpetuall bondage In which respect also Egipt is called in the Scripture a house of bondage Verse 17. Fooles i. wicked and vngodly men as may appeare throughout all the booke of the Prouerbes and Psalm 53.1 by reason of their transgression vz. committed against GOD and because of their iniquities vz. against men are afflicted vz. by the Lord and that with sundry sortes of his iudgements And hée calleth them fooles because they haue no feare of God before them which is the beginning of wisedome Prouerbs 1.7 So that wée may perceiue that he meaneth not that wicked men who are here called fooles fall through ignoraunce or error onely but that their affections being blinded doe take away from them all right iudgement Ver. 18. Their soule abhorreth all meate i. they themselues putting one part of man for an other and not as though the soule were fed with bodyly foode hée meaneth that they are withoute all appetite and lothe euen the verye sighte of meate a punishment wherewithall GOD many times plagueth the gluttonous persons and they are brought to deathes dore i. they are euen ready to dye hée speaketh in this place of vncurable diseases and of which seldome fewe or none at all escape for deathes doore Sée Psalm 9.13 where he speaketh of the gates of death Verse 19. Is the same with verse 6.13 of this Psalme both in wordes and meaning and there is no difference sauing that the former speake it in the tyme past and this in the tyme present Verse 20. Hée sendeth his woorde i. hée commaundeth or speaketh but the word onely Matth. 8.8 and healeth them vz. of all their infirmities and diseases and deliuereth them vz. through his great goodnesse and almightie power from their graues i. from present death and the graue made ready as it were for them by their sicknesses and maladyes Verse 21. Is the same with verse 8. and 15. of this Psalme Verse 22. And let them offer vz. vnto GOD for these his graces the sacrifices of prayse i. not only of praysing but also of thankesgiuing Sée Hebrewes 13.15 and declare his woorkes vz. which hée hath graciously done for them with reioycing vz. both to himwarde and chearefully and gladly in respect of themselues for God requireth chearefulnes in our actions Verse 23. They that doe come into the Sea by shippes i. the mariners for I take it to be a special periphrasis of them and occupy vz. into diuers quarters and countreyes by the great waters vz. of the Sea This I doe especially referre to marchauntes q.d. whether they bée mariners or marchauntes trading by Sea or the armes thereof and that woorde of going downe into the Sea woulde bée marked because the waters séeme to bée belowe the earth Verse 24. They sée vz. sensibly and playnely and that with bodyly eyes if they haue any grace to beholde it the woorkes of the Lorde i. the great workes that
Prophet desireth God to shew by effect that he doth vtterly disallow that wicked dealing of the vngodly as Psalme 28 ver 1. He prayeth the Lorde that he woulde not be deafe O God of my prayse i. thou O God that art the argumente and matter of my praises or else thus thou O God in whom all my prayse consisteth because thou mayntainest and vpholdest me in my iust cause whereas all the rest besides as it were do oppresse me by false slaunders and euery one accoūteth me for a wicked man but I doe better like of the former sence Ver. 2. For the mouth of the wicked and the mouth full of deceyte i. wicked and deceitfull men with their wicked and deceitfull words are opened vpon me vz. readie to deuoure and ouerwhelme me with the great waters of vniust reports wch they cast out against me sée 1. Sam. 24.10 1. Sam. 26.18 Psal 12.2 they haue spoken to me with a lying tongue i. they haue spoken me fayre in words when they caried swords in their harts Ver. 3. They compassed me about also with words of hatred i. they did not only dissemble with me one while but an other while they vttred hatefull spéeches agaynst me and fought agaynst me vz. both by words and déedes without a cause i. when I gaue them no cause eyther of the one or other Verse 4. For my friendship vz. shewed towards the they were mine aduersaries i. they wrought me much euill and hurt but I vz. in these afflictions and distresses gaue my selfe vz. readily earnestly and diligently to prayer vz. not only for my selfe that I might patiently beare al these calamities but euen for my enemies also sée Psal 35.13 Ver. 5. And they vz. in the vnkindnes frowardnes of their own harts haue rewarded me euill for good i. haue don me much mischéef for the good that I haue performed towards them and hatred for my friendship i. for my good will the Prophet meaneth that both in action and affection they had dealt wickedly with him Ver. 6. Set thou the wicked i. a more vngodly wicked man then he himself is ouer him i. to beare rule ouer him It is likely that vnder one wicked man he meaneth many but whatsoeuer it be the prophet meaneth that he would haue the Lord to cast him down vnder most hard tirānous gouernment let the aduersary i. his aduersary or aduersaries some refer it to the deuil and his angels stand at his right hand i. be continually present with him to vex pursue and gréeue him sée ver 31 of this Psalme Ver. 7. Whē he shal be iudged i. when he shall come before a Iudge to haue causes of his heard or else his own person to stande in iudgement let him be condemned vz. as a wicked and vngodly man and punished without pity compassion let his prayer i. the suit supplication wch he maketh to the iudge for fauour be turned into sin i. serue to increase aggrauate his offēce rather thē to lessē it any ways the prophet meaneth that looke whatsoeuer the vngodly should vse in his own defēce either as to clear himselfe or to moue others to pity him that al that should stand in stéed more more to burthē charge him Ver. 8. Let his dayes i. the days of the life that he hath to liue be few vz. in nūber in respect of thē that liue long and not as though mens dayes could be shortned in regard of that time which the Lord hath alotted them and let another man take vz. to execute performe it his charge i. the charge office which he had S. Peter Act. 1.10 applieth this to Iudah Ver. 9. Let his children i. the children he hath and shal leaue behind him in the world be fatherles his wife a widdow i. let him die let the punishment of his death light not only vpon him but vpon his wife and children as a thing most gréeuous vnto them Ver. 10. Let his children i. his posteritie be vagabondes vz. vppon the earth and without dwelling place sée Gen. 4.14 and begge vz. of other men hauing nothing of their own neither any man in pitie to giue them anye thing as followeth afterwards verse 12. and séeke vz. gréedily and that at other mens hands who shal not pitty thē bread i. al maner of maintainance for their life cōming out of their places destroid by places he meaneth both their dwelling houses whole stock q.d. after that they and al that belongeth vnto thē haue ben destroyed let thē run vp down a begging c. and in this and the other verse vz. 9. hee prayeth agaynst the wickeds race and posteritye as verse 6 7 8 he prayed agaynst the vngodly man himself Ver. 11. Let the extortioner i. the couetous and cruel man or vsurer into whose debt he is falne catche all that he hath vz. remayning of his substance yet vnspent or vnwasted The Metaphor of catching would be marked for it is taken from nets or snares out of which birds or any thing caught in them cannot only not escape but also be in continual daunger of death and let the straungers vz. which are wont to shew no pitty and compassion for one naturall countreiman wil shew affection to another whereas Foreiners are giuen altogether to rapine and spoyling spoyle vz. without pitty or compassion or giuing him any thing back agayn his labour i. the thinges that he hath trauailed for how good or how bad soeuer they be The straunger when he commeth once to rifling refuseth almoste nothing Ver. 12. Let there be none vz. found amongst mē to extend mercy vnto him vz. in the time of his distres and affliction neither let there bee any to shew mercy vpon his fatherles children whose case is pittiful as hath bin sundry times shewed before whom we ought to tender because God commēdeth them the widdowes the stranger vnto vs. Ver. 13. Let his posterity i. those that shall come after him or which he shall leaue behind him be destroyd vz. from amongst men meaning the cutting of thē of or the rasing or rooting of thē out of remēbrance in the generatiō following i. in the very next age let their name i. the glory renowne both of the wicked fathers their children be put out vz. of mans remēbrance q.d. let there be no more any remembraunce of him or his séede Ver. 14. Let the iniquities of his fathers be had in remēbrāce with the Lord i. let him be punished for the sinnes of his father his mother whose vngodlines he hath followed and so must both this place and the threat conteyned in the second commaundement be vnderstood and when he sayth be had in remēbrance with the Lorde he meaneth not that God forgetteth any sinne cōmitted against him but that he would haue the Lord by effect i. by punishmēts to shew that he thinketh vpō the wicked mās
my misery shaked their heads vz. at me that in sign of mockery contēpt sée 2. King 19.21 this verified in Christ as appeareth Mat. 27.39 Ver. 26. Help me vz. in these distresses O Lord my God q.d. vnles thou help I shal be ouerthrown saue me i. deliuer me frō the power of the wicked according to thy mercy vz. promised to thy seruants performed to many of them Ver. 27. And they i. euen the very wicked vngodly shal know i. féele confesse that this vz. my deliuerance and help is thine hand i. is done and wrought by thy mighty power that thou Lord vz. alone none other with thée hast done it vz. for my good and safety Ver. 28. Though they i. the wicked curse i. speake and doe all manner of euil against me yet thou wilt blesse vz. me meaning by blessing a plentiful giuing of al graces this the Prophet speaketh in the assured perswasion of Gods mercy in contēpt of his aduersaries enterprises q.d. let thē curse as much as they wil or can yet this is my cōfort that thou wilt blesse me with thy fauour they shal arise vz. vp and that to do mischéef against me and be cōfounded vz. by thy mighty power in their wicked enterprises but thy seruants shal reioice vz. in thy goodnesse towards him the destruction of his and thine enemies marke that in these 3. verses 26 27 28. He prayeth for his own safety deliuerance as in the next for his enemies ouerthrow Ver. 29. Let mine aduersaries be clothed with shame i. let them be vtterly confoūded ashamed or couered with shame as men are with their clothes let thē couer thēselues with their cōfusion as with a cloke he meaneth that they should be compassed in on euery side with shame confusion wishing also that the best couerture that they might haue for themselues in the daye of distresse might be but only shame confusion of face This doubling of the sentence serueth not only to note the Prophets earnestnesse but also to set out the abundance continuance of shame to be poured forth vppon the wicked Ver 30. I vz. being thus deliuered from the vngodlies power will giue thanks vnto the Lord greatly i. will oftē and as it were continually prayse his name for it with my mouth i. openly and before others q.d. I wil not do it inwardly only in my hart but openly with my mouth and tongue putting the word mouth wherby voices are vttered for the very words of praise thanksgiuing and praise him vz. for his great power goodnes mercy towards me amōg the multitude vz. of his people assembled also for to praise him Ver. 31. For he i. the Lord wil stand vz. continually at the right hand of the poore i. hard by him that is afflicted meaning by standing at the right hand the continuall power prouidēce goodnes of God watching ouer those that are his to saue him i. to deliuer him and set him frée though he speake but of one yet hee meaneth al the faithful for that which God is to one of his he is to all of them from them that would condemn his soule i. from thē that would condemn him to death By soule he vnderstandeth the whole man and by the word condemn he sheweth that he had to do with the King and other mighty enimies Ver. 1 teacheth vs earnestly to cōmend our selues our causes into gods hāds by prayer Do. Ver. 2 setteth out the deceit hipocrisie lying of the vngodly Verse 3 sheweth how the wicked spare not to speake do euil also though they haue no cause giuen them Ver. 4 sheweth that the wicked many times recompence good with euil it teacheth the faithful also in the midst of alcōfusion to betake themselues to praier Ver. 5 sheweth that it is a portion alotted to Gods childrē in this life to be many times molested of them of whom they haue best deserued the Lord working this because he would thereby bring them out of loue with this life teach thē not to hang to much vpō men Ver. 6 7. c. teach first that we may pray against the malicious obstinate enemies of Gods people Ver. 6 teacheth further that it is a sign god is very angry whē he causeth one wicked man to punish another Ver. 7 sheweth that god wil somtimes make the very intreaty of the wicked serue to his own hurt Ver. 8.9.10 teach that it is many times a token of Gods wrath to be cut off in the middest of our dayes to haue our offices giuen to other to leaue behind vs poore fatherles children widdows I say many times because it is not always so Ver. 11 doth liuely describe the nature of the hard harted extortioner cruel stranger Ver. 12 teacheth that it should be no smal gréefe vnto vs if mens bowels compassion be shut vp against vs. Ver. 13 sheweth that God in his iudgmenes doth many times root out men their rases Ver. 14 teacheth that god punisheth the sinnes of vngodly fathers in their wicked children walking in the same ways Ver. 15 teacheth that it should déepely wound vs to know that God beholdeth al our sins Ver. 16 teacheth that God in his iustice doth punish men with those sins that they haue cōmitted against other Ver. 17 teacheth vs that they wch delighte continue in euil shal frō the Lord haue abundance of euil poured vpon them The same thing doth verse 18 19 teach Ver. 20. teacheth that al punishmēts poured vpon the wicked procéed frō the Lord. Ver. 21 teacheth that whē men sée or know that God wil deale in punishment against the wicked it then behoueth that godly to flie to his mercy by praier Ver. 22 teacheth vs that euē our own miseries shold moue vs to make harty supplicatiō vnto the Lord. Ver. 23 24 shew into what pittiful estate Gods children are many times brought Ver. 25 teacheth that it is no new thing for the wicked to scoffe skorn at the godly Ver. 26 teacheth vs in al our praiers to flie to Gods mercy Ver. 27 teacheth that the very wicked shal be constrained to confes gods hand in their punishment the deliueraunce of his children so did Pharaoh the Egiptians Ver. 28 teacheth that mans cursing cannot hurt where God hath promised his blessing Ver. 29 teacheth vs that we may pray against the wicked in that the Prophet doubleth his praier he teacheth vs that we should do so specially then when Satan bewraieth his subtilties and crafts Ver. 30 teacheth vs both secretly and openly to giue thanks to the Lord for his mercies Ver. 31 teacheth that God is nigh to his children euen to deliuer them in their greatest distresses and feares Psalme 110. THis Psalme being principally a prophecie of the kingdom priesthood of Christ consisteth especially of two parts Di. In the first are described the offices