man who is thereby ingaged to bless God Vers 10. Beasts i. e. Wild-beasts that are fullest of life and there-hence have their name in the Hebrew tongue And all Cattel Domestick and tame beasts even to the Elephant which is said to turn up the first sprig towards Heaven in token of thankfulness by a naturall instinct when hee comes to feed Creeping things Whether in earth or Sea all these are summoned in by the Psalmist to pay their tribute of praise and to do their homage to the most high Vers 11 King of the earth These are doubly-bound to God as Queen Elizabeth wrot to the French King first as they are men and next as they are so great men Leunclau Annal Turc But this is little considered Tamerlan having overcome Bajazet asked him whether ever hee had given God thanks for making him so great an Emperour who confessed ingenuously hee never thought of it Princes and all Judges of the earth These are thrice called upon because hardly perswaded to pay God his rent as holding themselves too high to do him homage Vers 12 Both young men and maids Souls have no sexes let the choice youths and the compt lasses quâ— totâ— occupantur in sese ornandis saith Kimchi who are much taken up in tricking and trimming themselves leave that folly and give glory to God Vers 13 Let them praise the Name of the Lord Joyn in this harmony of Halelujah His glory is above Being deeper than Earth higher than Heaven Vers 14 Hee also exalteth the horn i. e. Hee graceth them singularly A people near unto him And in that respect happy above all people on the earth Deut. 4.7 33.29 because in Covenant with him and near-allied to him as the word here importeth PSAL. CXLIX VErs 1 Praise yee the Lord See Psal 148.1 Sing unto the Lord a new song A new-Testament-song of a new argument and for new benefits by the comming of Christ whereof this Psalm is propheticall Old things are past all things are become new 2 Cor. 5.16 new Commandements new promises new sacraments new grace new praises new priviledges For the Congregation of the 〈◊〉 His 〈◊〉 whose joyne praises must come before him as the found of many waters this is Heaven upon Earth Vers 2 Let Israel rejoyce in him that made him And new made him Ephes 2.10 and thereby highly advanced him as 1 Sam. 12.6 The Hebrew hath it In his makers to shew the Trinity of persons concurring in the work both of creation and regeneration So Gen. 1 2â— Job 35 1â— Isa 54.5 Eccles 12.1 See Psal 100.3 Bee joyfull in their King i. e. In Christ whose Kingdome is such as should swallow up all discontents and make us everlastingly merry Mic. 4.9 Iâ— Seneca could say to his friend Polybius Fas non est salvo Caesare de fortuna tua queri 〈…〉 salvi tibi sunt tui c. It is not fit for thee to complain of thine hard fortune so long as Cesar is alive and well how much more may it bee said so to Christians so long as Christ is alive and reigneth Vers 3 Let them praise his name in the daunce Or with the pipe tibi is tympanis omni musices organicae genere by all lawfull means possible Vers 4 For the Lord taketh pleasure in his people Psal 35.27 when they are under the Cross especially and thereby meekened This the very Heathen saw Lib. de provid 2 and could say Spectant Diâ— magnos viros cum calamitate aliqua â—ollâ—ctantes Eâ—ce sâ—â—ctaculom ad quod respiciat operi suo intentus Deus saith Seneca of Caâ—â— and other gallant Roman spirits How much more may wee say the like of Gods-looking with singular delight on Abraham Jehova â—ireâ— the Lord seeth Gen. 22.14 Job Stephen Laurence and other faithfull Martyrs suffering couragiously for his truth and â—ealing it with their blood He will beautifie or glorifie the meek with salvation i. e. Not only deliver them Mr. Bolton but dignifie them in the eyes of all Psal 91.15 I will deliver him and glorifie him â—radford and such wee shall look upon likely saith a grave Author with thoughts of extraordinary love and sweetness in the next World through all eternity as Bonner and such with execrable and everlasting detestation Vers 5 Let the Saints bee joyfull in glory i. e. In their glorious estate by Christ notwithstanding their present poverty Let the Brother of low degree rejoyce or gloâ—y in that hee is exalted Jam. 1.9 Let them sing aloud upon their beds How hard soever Act Moâ—â— as Philpot and his fellow-sufferers did when they roused in the straw Jacob had never more sweet intercourse with God than when his head lay upon the hard stone at Bethel Some by beds here understand the Temples and Schools Confer Isa 57. Others render it 〈◊〉 de cubilibus suis They shall sing aloud for their beds that is for their sweet and solid tranquillity Vers 6 Let the high praises or the exaltations of God bee in their mouth Heb. In their throat So Isa 58.1 cry aloud Heb. cry in the throat set up thy note Sic clames ut Stentora vincas And a two-edged sword in their hand Such an invincible power shall the Saints have as whereby they shall subdue all their enemies corporall and spirituall See Heb. 14.12 Rev. 1.16 19.15 there was more than metall and form in Goliahs sword delivered by the Priest to David whose arm was not so much strengthened by it as his faith so is every good Christians by that two-edged sword of the Spirit he may well write upon it as that renouned Talbot in the reign of Henry the sixth did upon his sword Speed in blunt and boisterous language Sum Talbotti this was ingraven upon the one side of the blade and upon the other pro vincere inimicâ—s 〈◊〉 See a Cor. 10.4 5. Vers 7 To execute vengeance upon the Heathen viz. Upon a just calling and not for private revenge yea that souldier can never answer it to God that strikes not more as a Justicer than as an enemy bee his cause never so good But that 's the most noble vengeance that is executed upon mens lusts whilst they thrust the sword of the Spirit into the throats of them and let out their life-blood That 's a good sense that some give of these words viz. that the Saints when they go forth to battel should go with holy songs in their mouths as well as with swords in their hands See Judg. 7.19 20 c. Ussier Brit. â—cles â—mord 2 Chron. 20.21 c. the victoria Hallelujatica was got on this manner here in Britaine under the conduct of Germanus against a mighty army of Pelagian Picte and Saxons This was the course and custome of the 〈◊〉 in 〈◊〉 against their Popish persecutors and the like wee read of the other French Protestants at the siedge of 〈◊〉 that I mention not those gallant
under our feet Hence the Jews to this day dream as did also the Disciples sowred with their leaven of an earthly Kingdom wherein the Messiah at his coming shall subdue the Nations and distribute their Provinces and wealth among his Jews But Christs Kingdom is of another nature and the Nations are already subdued to the Church which remaineth one and the same although the Jews be as branches broken off and others set in their place Rom. 11.24 Besides by the Nations under the Jews feet is meant say some that the Gentiles should be Scholars and the Jews School-masters as it were unto them for so fitting under the feet or at the feet signifieth in Scripture Acts 22.3 Luke 10.39 2 King 2.5 The teacher was called Joshebh or Sitter the Scholar Mithabbek or one that lieth along in the dust in token of his humble subjection And in this sense Seneca some where saith that the basest of people meaning the Jews gave Laws unto all the world Vers 4. He shall chuse our inheritance for us Or He hath chosen Of his free grace he espied out the Land of Canaan for his people Israel flowing with Milk and Honey and such as was the glory of all Lands Ezek 20.6 and as much yea much more hath he done for the whole Israel of God both of Jews and Gentiles by electing them to an inheritance immortal undefiled reserved in Heaven for them 1 Pet. 1.4 The excellency or high-glory of Jacob whom he loved i.e. All those high and honourable Priviledges wherein Jacob once and now all the faithful may wellglory and rejoyce See Rom. 9.4.5 having as great both abundance and assurance of Gods grace and goodness as Jacob ever had Vers 5. God is gone up with a shout The Ark is here called God as also Psa 132.5 and the face of God Ps 105.4 because from the Ark in the midst of the Cherubims God spake to his people and they by looking towards it had a sure symbol of the Divine presence The bringing of it up with pomp and solemnity into Mount Zion was a type of Christs wonderful ascension into Heaven triumphing over all his and our enemies Col. 2.15 Eph. 4.8 and joyfully entertained by Saints and Angels in Heaven The Jews ever apt to work themselves as one saith of them into the foolsparadise of a sublime dotage understand this passage of the future reduction of the Ark into the Sanctuary where it was once and for the which they most earnestly pray still as Buxtorf writeth With the sound of a trumpet Concrepantibus tubis and in like sort he shall return De Syuags Jud. c. 13 Acts 1.11 with 1 Ths 4.16 Vers 6. Sing praises to God sing praises Do it with all alacrity and assiduity being of that Martyrs mind who said Should I do nothing else all the days of my life yea as long as the days of Heaven shall last but kneel upon my knees and repeat over Davids Psalms to the glory and praise of God yet should I fall infinitely short of what is my duty to do Vers 7. For God is King of all the earth q. d. Our King said I it is too little he is King of all the earth A title vainly taken by some proud Princes as Sesostris King of Aegypt who would needs be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of the whole world So a Decree went out from Augustus Casar that all the World should be taxed Luk. 2.1 The great Turk Amurath the third stiled himself Turk Hist 91 God of the earth Governour of the whole world c. but these were but bubbles of words as Saint Peter hath it God is the sole Monarch of the whole Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sing yee praises with understanding Non bacchantium more but prudently and with a well composed minde saith Vatablus Psalmo Didascalico saith Tremellim with such a Psalm or Song as whereby yee may rightly inform one another concerning his Kingdom and your own duty Heb. Sing yee Maschil that is Quotquot sapientes inrelligentes petitiestis psallend one of the Psalms that bear that title as some sense it or every one of you that hath skill in Songs as others Vers 8. God reigneth over the Heathen This is his universal Kingdom whereof before vers 7. and yet never can too much be said of it God sitteth upon the throne of his holiness He is in a special manner King of his Church as Ahasuerosh was of his Hester called his throne Exod. 87.16 because the hand upon the throne of the Lord that is Amalechs hand upon the Church as some interpret it His throne of glory Jer. 4.21 and here the shrone of his holiness because Christ who is called God so many times in this Psalm loved the Church and gave himself for it that he might sanctifie and cleanseir and so present it to himself a glorious Church Eph. 5.25 26 27. Vers 9. The Princes of the people are gathered together Or the voluntary of the people The great ones disdain not to meet with the meanest at the publick Assemblies for performance of holy duties but thither they fly one with another as the Doves do to their windows Isa 63.8 glorying in this that they are Christs Vassals as did Constantine Valentinian and Theodasius Socrates those three great Emperours casting their Crowns at his feet and willing to come under the common yoke of his obedience with the rest of the people of the God of Abraham the common sort of Christians For the Shields of the earth be long to God That is those Princes and Magistrates also Hos 4.18 Psal 89.18 belong to the covenant of election a though not many mighty not many noble are called 1 Cor. 1.26 and it was grown to a Proverb â—mnium bonorum Principum imagines in 〈◊〉 annulo scâ—lpi posse The Spanish Fryer was wont to say there were but few Princes in Hell and why because there were but few in all If such shall shew themselves shields to their people to protect them from wrong and not sharks rather to peel them and pillage them God will own and honour such Others thus the shields of the Earth belong to the Lord that is the Militia of the World is his he hath and can quickly raise the Posse comitatus of all Countries He is greatly exalted How should he be otherwise who hath sogreat a command and useth it for the defence of his people Especially if the Grandees of the earth become Religious and draw on others by their example and liberality Magnates Magnetes PSAL. XLVIII A Psalm a song for the sons of Korah When and by whom compiled we certainly know not If by David probably it was upon occasion of the Philistines comming up to seek him but were sent away back with shame and losse 2 Sam. 5.7 9. If upon the slaughter of Sennscheribs army by an Angel Isaiah or some other Prophet of those times as there were many might be
c. but especially Wealth 1 Tim. 6.17 Trust not to that saith the Psalmist whether it be ill or well gotten unless you covet to be deceived for First he who getteth riches and not by right shall leave them in the middest of his days and is his end be a â—ool a poor fool God will make of him Jer. 17.11 Male parta waâ—e dilabentur If riches increase Though by means lawful and laudable though they come in at the street door Policrat l. 8. c. 4. and not at a postern Non minimum felicitatis argumentum Metello fuit bona multa bono modo invenisse yet Set not your heart upon them Place not your felicity in them think not your selves simply the better or the safer for them Be not puffed up with outward things as a bubble with a Childes blast in a Walnut-shel when he hath in it a little Sope Wilt thou cause thine eyes to fly upon that which is not Prov. 23.5 An Eagle will not catch Flies that is no Game for her much less will she make a flight at nothing when there is no Game sprung at all He is the true rich man who loveth his riches poorly saith one Vers 11. God hath spoken once twice have I heard this The Septuagint have it thus Once spake God these two things have I heard that is say some in the Second Commandement where mention is made of Gods jealousie and mercy Exod. 20.5 6. Others Once and again spake God and I have heard it Or God spake once I heard him twice viz. by an after-deliperate meditation upon what I had heard I preached over the Sermon as it were again to my self and so heard it a second time That power belongeth unto God He is well able to punish the wicked Ezra 8.22 See the Note there Vers 12. Also unto thee O Lord belongeth mercy viz. To set thy Power a work for the good of thy people And as these two Gods Power and Gods Mercy are the two Pillars the Boaz and the Jachin of every Beleever hence Job chap. 42.2 having spoken of his Power he speaketh of his thoughts of peace toward his people so they are sufficient proofs of the Doctrines before delivered and do evince the truth of that which followeth For thou rendrest to every man according to his work viz. Judgement to the wicked and Mercy to the righteous where the Syriack interpreter giveth this good Note Est gratia Dei ut reddat homini secundum opera bona quia merces bonorum operum est exgratia It is mercy in God to set his love on them that keep his Commandements Exod. 20.6 PSAL. LXIII WHen he was in the Wilderness of Judah That is of Idumea saith Genebrard which bordered upon the Tribe of Judah But better understand it either of the Forrest of Hareth 1 Sam. 22.5 or of the Wilderness of Ziph 1 Sam. 23.14 where David was In deserto desertus exul omnis ferè consolationis inops not only destitute of outward comforts but in some desertion of soul Et sic miserrimus calamitosissimus oberravit saith Beza Vers 1. O God thou art my God And that is now mine only comfort Divini mellis alvearium the Bee-hive of heavenly honey Early will I seek thee Now they who seek God early have a promise that they shall finde him Aben-Ezra rendreth it Cicut mercator gemmas inquiramte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercator I will diligently seek thee as a Merchant doth precious Stones My soul thirsteth for thee Thirst is Taclâ—th hattaavah say the Rabbines the perfection of desire The whole life of a Christian is nothing else but Sanctum desiderium saith Austin How many broken spirits spend and exhale themselves in continual Sallies as it were and egressions of affection unto God thirsting after not only an union but an unity with him My flesh longeth for thou Non habet haec vox socium saith Aben-Ezra this word is here only found It is a notable Metaphor saith another Interpreter R. Solomon Arescere exponit taken from Women with Childe to express the earnest affection that hee had to God-ward The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quam multipliciter His soul his flesh all was on a light fire as it were with ardent affection towards God In a dry and thirsty Land Where I am hardly bestead and at a great fault for outward accommodations but much more for sweet and Spiritual communion with thee in holy Ordinances there lieth the pinch of my grief Vers 2. To see thy power and thy glory To feel those heart-ravishing apprehensions of thine incomparable excellencies from thy self immediatly who canst bee to thy people in their banishment as a little Sanctuary Ezek. 21.16 and supply all their wants out of thine All sufficiency who art rich in mercy to all that call upon thy Name So as I have seen thee in the Sanctuary Where were to be seen the house of God Exod. 25.8 Deut. 12.5 the throne of glory from the beginning Jâ—r 17.12 the Ark of the Covenant Exod. 25.22 the tables of the Covenant laid up in the Ark Exod. 28.21 the Mercy-seat Exod. 25.21 the Oracle 22. Numb 7.89 the ceremonies that shewed the estate of the faithfull both by nature and by grace and indeed were their Gospel and Christ in figure These were glorious sights and signals which therefore David dearly desired and more bewailed the want of them then of all outward comforts and contentments Vers 3. Because thy loving kindnesse is better than life Mr. Bradford being threatned by Stephen Gardiner then L. Chancellour answered I know to whom I have committed my life Acts Mon. fol. 1459. even into his hands which will keep it so that no man may take it away before it be his pleasure Therefore his good will be done life in his displeasure is worse than death and death in his true favour is true life This made him and the rest of the holy Martyrs that they loved not their lives unto the death Rev. 12.11 The sight of God though but in that dark glasse of the ceremonies would have been better to David than life with the appurtenances those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 riches honours pleasures c. See Psal 4.7 8. My lips shall praise thee Gods love shed abroad in the heart can cause the lips of them that are a sleep to speak Cant. 7.9 Vers 4. Thus will I blesse thee while I live I will divide my time betwixt praises and prayers and so drive an holy trade betwixt heaven and earth See Psal 18.3 I will lift up my hands i.e. Fretus tuo auâ—â— c. pray as Psal 141.2 1 Tim. 2.8 In thy Name i.e. Cleaving to thy goodnesse and mercy Vers 5. My soul shall be satisfied as with marrow and fatnesse Heb. As with fatnesse and fatnesse his ad corroborandum saith Aben-Ezra q.d. I shall be top-full of comfort animo adipe medullis sanctissimarum
their lives leaving all behind them The Rabbines expound it they are spoyled of their understanding infatuated They have slept their sleep Their long Iron-sleep as the Poets call it of Death The destroying Angel hath laid them fast enough and safe enough And 〈◊〉 of the men of might Viri diviliâ—rum the vulgar rendreth it Men of riches such as are all 〈◊〉 but men of might is better these men of their hands could not finde their hands when Gods Angel took them to do Vers 6. At thy rebuke O God c. i. e. with thy mighty word of command and without any more ado God can nod men to destruction Psal 80.16 blow them into Hel Job 4.9 rebuke them to death as here do it with as much ease as he that swimeth spreadeth forth his hands to swim Isa 25.11 The Chaiâ—â— and the Horse The Chieftains of the Army Vers 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Herodotus saith that 〈…〉 was written 〈…〉 〈…〉 is Gods Wrath revealed plainly and plentifully Rom. 1.28 and 〈◊〉 he oft appeareth for his people and out of an engine The earth feared All was 〈◊〉 as 〈◊〉 Thunder 〈◊〉 Vers 9. When God 〈…〉 Being stirred up as it were by the prayers of his people as vers 2 3. To save all the 〈◊〉 of the earth Who cease not to seek the Lord to 〈◊〉 righteousness and judgement Zeph. 2.3 Vers 10. Surely the wrath of man shall praise theâ— As when 〈…〉 army was destroyeth the Istraelites sang praise yea the Aegyâ—ians built Altars as Isa 19. God by his wisdom ordereth and draweth the blinde and brute motions of the worst Creatures unto his own honour as the Hiâ—ts-man doth the rage of the Dogge to his pleasure or the Mariner the blowing of the Wind to his voyage or the 〈◊〉 the heat of the fire to his Work or the Physician the bloud-thirstiness of the Leech to a Cure saith a Reverend man The remainder of wrath shalt thou restrain Heb. Shalt thou gird 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is curb and keep within compass The Greek hath it It shall keep holy day to thee that is cease from working or acting outwardly how restless â—oâ—ver it be within Vers 11. Vow and pay to the Lord A plain precept and yet Bellarmine saith Lib. 2. de Monach cap. 17 De cult Sanctor cap. 9. 〈…〉 est praeceptum As for vowing to Saints hee granteth that when the Scriptures were written the Church had no such custom Saint-worship then is but new worship Let all that he round about him All the neighbouring Nations and so they did after Ashurs overthrow 2 Chron. 32.21 23. To him that ought to be feared Heb. To fear that is to God the proper object of fear called therefore Fear by an appellative property Vers 12. He shall cut off the spirit of Princes Vindâ—â—â—iabit he shall slip them off as one would do a bunch of Grapes or a Flower between ones fingers easily suddenly Auferet de 〈…〉 as he dealt by 〈◊〉 Princes He is terrible to Kings Enemies to his Church as most Kings are PSAL. LXXVII A Psalm of Asaph Or for Asaph Davids melancholy Psalm some call it made by him when he was in grievous affliction and desertion Out of which he seeketh to wind by earnest Prayer by deep Meditation upon Gods former favours and unchangeable nature and lastly by calling to minde Gods wondrous works of old both in proving and in preferving his Church and chosen Vers 1. I cried unto God with my voyce c. I prayed instantly and constantly and sped accordingly No faithful prayer is ineffectual Vers 2. In the day of my trouble The time of affliction is the time of supplication Psal 50.15 My fore 〈◊〉 in the night Heb. My hand was poured out that is stretched out in prayer or wet with continual weeping Non fuit remisse nec 〈◊〉 in lectum And ceased not Or was not tired in allusion belike to Moses his hands held up against Aâ—â—leck though My soul refused to be comforted I prayed on though I had little heart to do it as Daniel afterwards did the Kings work though he were sick or though with much infirmity whilst I rather wrangled with God by cavelling objections than wrastâ—ed with him as I ought to have done by important prayer Vers 3. I remembred God and 〈…〉 troubled 〈…〉 for God seemed to be angry and to cast out my prayers this made mee mourn and little less than 〈◊〉 My 〈…〉 With sense of Sin and seat of Wrath. This was a very grievous and dangerous temptation such as we must pray not to be â—â—d into or at least 〈◊〉 to be left under 〈…〉 Vers 4. 〈…〉 That I cannot speak Cura lâ—â—es loguuntur ingâ—ntes stupent Vers 5. I have considered the days of old What thou diddest for Adam Abraham Israel in Aegypt c. all which was written purposely that we through patience and comfort of the Scriptures might have hope See Deut. 32.7 Vers 6. I call to remembrance my Song in the night i. e. My former feelings and experiments being glad in this scarcity of comfort to live upon the old store as Bees do in winter I commune with mine own heart Psal 4.4 see there And my spirit made diligent search For the cause and cure of my present distempers Vers 7. Will the Lord cast off for ever No not at all though the extremity and length of the Psalmists grief put him upon these sad Interrogatories with some diffidence touching the Nature and Promise of God Will he be favourable no more So the Devil and carnal reason would have perswaded him and did haply for a time But this very questioning the matter sheweth he yet lay languishing at Hopes Hospital waiting for comfort The Soul may successively doubt and yet beleeve Vers 8. Is his mercy clean gone for over They that go down into the pit of Despair cannot hope for Gods truth Isa 38.18 but so doth not any Saint in his deepest desertions Doth his promise fail for evermore Hath he retracted his Promises recalled his Oracles confirmed with Oath Seal No he will not suffer his faithfulness to fail nor alter the thing that is gone out of his mouth Psal 89.33 Vers 9. Hath God forgotten to be gracious So it seemeth sometimes to those that are long afflicted and short-spirited But what saith the Prophet Can a Woman forget her sucking childe that she should not have compassion on the Son of her womb Hâ—yt Geor. yea they may forget they may prove unnatural and grow out of kind as Medea and those Suevian women who threw their young Children at the Romanes under the conduct of Drusus Son in Law to Augustus instead of Darts yet God will not forget his people Isa 49.15 Indeed he can as soon forget himself and change his nature Hath he in anger shut up his tender mercies These things the Psalmist speaketh not as utterly despairing but as one couragiously wrastling against an
the mercies of the Lord Gods Mercies moved him to promise his faithfulness bindeth him to perform Ethan promiseth to celebrate both were the times never so bad their case never so calamitous I will make known thy faithfulness Which yet I am sometimes moved to make question of Thus the Psalmist insinuateth before he complaineth Vt faclendum docent Rhetores in causis invidiosis wherein he sheweth himself a right Rhetorician Vers 2. For I have said I beleeved therefore have I spoken it I dare say it shall be so because thou hast said it so the Greek here hath it what God saith we may write upon it because all the words of his mouth are in righteousness neither is there any thing froward or perverse in them Prov. 8.8 Mercy shall be built up for ever Till the top-stone be laid and judgement bee brought forth into victory Mat. 12.20 the sure mercies of David fail not Thy faithfulness shalt thou establish in the heavens Or with the very heavens that is so sure as they are established If that Martyr could say The Heavens shall sooner fall than I will forsake the truth I have learned how much more may we say so of Gods unfaileable faithfulness See vers 33. Vers 3. I have made a Covenant with my chosen i.e. With Christ who is Gods elect one Isa 42.1 and in him with all his people Ephes 1.4 I have sworn unto David The Father and Figure of Christ who is frequently called David and is here chiefly to be understood O happy we for whose sake God hath sworn saith Tertullian and O most wretched if we beleeve him not thus swearing Vers 4. Thy Seed will I establish for ever Davids for a long time but Christs for ever and aye And build up thy throne to all generations Christs Kingdom hath no end Isa 9.7 Luke 1.33 This is very comfortable The Jews understanding this promise of Davids Kingdom have oft attempted the restauration of it but in vain and to the ruine of their Nation Vers 5. And the heavens shall praise thy Wonders Heb. Thy Miracle viz. in their circumgyration which sheweth a first mover in their embroidery influences c. yeelding matter and occasion of praise And thus All thy Works praise thee O Lord but thy Saints bless thee Psa 145.10 and so by Heavens here we may understand the Angels of Heaven as they are called Mat. 24 36. as by the Congregation of Saints the Church universal in heaven and earth by whom God is highly praised for the Covenant of Grace Vers 6. For who in the heaven can be compared c Thou farre transcendest the brightest Cherub all whose excellency is but derivative a drop of thine Ocean a spark of thy flame Who among the Sons of the mighty Inter chores Angelorum saith the Chaldee What Angel what Man Vers 7. God is greatly to be feared in the assembly c. Heb. Daunting terrible in the socret of the Saints very much The holy Angels make their addresses unto him with greatest reverence and self-abasements for they know that he humbleth himself to behold things in heaven Psal 113. How much more then should we set our selves to serve him with reverence and godly fear sith our God is a consuming fire Heb. 12.28 29. Vers 8. Who is a strong Lord like unto thee Heb. Who is like thee mighty Jab This is to magnifie God when we get above all Creatures in our conceptions of him Or to thy faithfulness 〈◊〉 out thee those that are round about thee or thou art full of faithfulness Vers 9. Thou 〈◊〉 the raging of the sea That it overwhelm not the earth this work of Gods Power is often celebrated as well it may all things cinfideâ—â—â— Vers 10. Than hast broken Rahab in 〈◊〉 i. e. which is called Rahab for it strengtheâ—â—â—â—de As a 〈◊〉 is slain Or as one deadly wounded as such an one is soon dispatcht so here Vo Halal vulneratum lethaliter designat Then hast 〈◊〉 c. See Isa 25. â—â— with the Note Vers 11. 〈◊〉 heaven is 〈◊〉 thâ—â—earth also in thine Thâ—â—â— madest them by thy Power and thou maintainest them by the Provideâ—â—â— thou doest whatsoever thou wilt in both Psal 115.3 As for the World c. See Psal 24. 〈…〉 Vers 12. Tabor and Hermon That is the West and East of Judea but put here for the West and East of the World Judea was the World of the World as Atheâ—s the Greece of Greece as Solon the Epitome of Athens Vers 13. Thou hast a mighty arm Men should therefore both tremble before God and trust in him 1 Pet. 2.6 Strong is thy hand Even thy left hand q. d. tu polles utraque manu thou hast both hands alike powerful Vers 14. Justice and Judgement are the â—â—bitation or basis of thy 〈◊〉 these are the supporters and pillars Mercy and Truth c. These are the fore-runners or satellites I should much fear Justice and Judgement saith Austin were it not that Mercy and Truth comfort me Grace and Truth came by Jesus Christ Johâ— Vers 15. Blessed is the people that know the joyful sound Jubilatioâ—â—â— the sound of thy Word the free use of thine Ordinances serving thee with cheerfulness and giving thee thanks with exaltation of heaâ—â—â— and rapture of spirit Scias unde gauâ—â— quod verbâ—â— explicate 〈◊〉 possis saith Aâ—stiâ—s Accipa quod seâ—â—â— antequam 〈◊〉 faith Cyprian writing to Donatur concerning the joy of his Conversion They shall walk O Lord in the light of thy 〈◊〉 In the fear of the Lord and in the comforts of the holy Ghost Vers 16. In thy name shall they rejoy 〈◊〉 a day Or every day Bonis semper ferie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Diâ—genes in Plutarch God crowneth the Kalender of good mens lives with many feâ—tivals Vers 17. For thou art the glory of thew strength And hence it is that they are filled to pfull with comfort and do over-abound exceedingly with joy in all their tribulation 2 Cor. 7.4 Vers 18. For the Lord is our defence Heb. our shield the body cannot bee wounded but through the shield And the holy one of 〈◊〉 our King How then can any one cry aloud Mich. 4.9 Vers 19. Then thou spakest in Vision to thy holy one i. e. to Samuel thy Priest and Prophet â— 1 Sam. 16.12 one of those few that lived and dyed with glory I have 〈…〉 upon one 〈◊〉 is migthy I have called David to the Kingdom and qualifie him 〈…〉 chiefly intended here is Christ able to save them to the 〈…〉 to God by him Heb. 7.29 〈…〉 One of them 〈◊〉 or one of singular 〈…〉 of the vulgar Vers 20. 〈…〉 and in 〈…〉 With my holy oyl have I annoynted him How Christ was appointed and annoy 〈…〉 Vers 21. 〈…〉 and carry him thorough all conditions with comfort See Ezra 22 with the Note 〈…〉 i.e. 〈…〉 more strength than the hand Vers 22. The enemy shalt 〈…〉 Or shall profit nothing 〈…〉 at all as
for in God we live move and have our being Act. 17. A frown of Augustus Cesar Camden proved to be the death of Cornelius Gallus Sir Christopher Hatton Lord Chancellor of England dyed Sept. 20.1591 of a flux of his urine and grief of mind conceived upon some angry words given him by Q. Elizabeth Thou takest away their breath Heb. Thou gatherest it callest for it again viz. their vital vigour Vers 30 Thou sendest forth thy Spirit Virtutem vivificam They are created Others of the same kind are and so the face of the earth is renued whiles another generation springeth up This is matter of praise to their maker Vers 31. The glory of the Lord shall endure for ever Or Let glory be to the Lord for ever so For his great works of Creation and Conservation The Lord shall rejoyce in his words As he did at the Creation when he saw all to bee good and very good so still is doth God good as it were to see the poor creatures feed and men to give him the honour of all Vers 32. He looketh an the earth and it trembleth This must be considered that God may be as well feared as loved and praised He toucheth the hills and they smoak It s therefore ill falling into his hands who can do such terrible things with his looks and touches Vers 33. I will sing unto the Lord Though others be slack to do God this right to help him to his own to give him the glory due to his Name yet I will do it and do it constantly so long as I have a breath to draw Vers 34. My meditation of him shall be sweet Or Let it be sweet unto him let him kindly accept it though it be mean and worthless through Christs odours powred thereinto I will be glad in the Lord Withdrawing my heart from other vile and vain delights or at least vexed at mine own dulness for being no more affected with such inexplicable ravishments Vers 35. Let the sinners be consumed c. Such sinners against their own souls as when they know God or might know him by his wonderful works glorifie him not as God neither are thankful Rom 1.21 but pollute and abuse his good creatures to his dishonor fighting against him with those lives that he hath given them Bless the Lord O my soul The worse others are the better be thou kindling thy self from their coldness c. PSAL. CV VErs 1. O give thanks unto Lord Some tell us that this and the two following Psalms were the great Hallelujah sung as solemn times in their assemblies But others say better that the great Hallelujah as the Hebrews called it began at Psal 113. and held on till Psal 119. which they at the Passover began to sing after that cup of wine they called Poculum bymni sen laudationis Call upon his Name Call upon the Lord whe is worthy to be praysed Psal 18.3 See the Note there Our life must be divided betwixt praises and prayers Vers 2. Sing unto him sing Both with mouth and with musical instruments Talk ye Or meditate ye Let your heart indite a good matter and your tongue be as the pen of a ready writer Psal 45.1 Vers 3. Glory ye in his holy Name Of his power and goodness See 1 Cor. 1.31 Alsted with Jer. 9.23 Non est gloriosier populus sub caelo quam Judaicus saith One there iâ— not a more vain-glorious people under heaven than the Jews But we are the circumcision which worship in spirit and glory in Christ Jesus and have no confidence in the flesh Philip. 3.3 Let the heart of them rejoyce c. All others are forbidden to rejoyce Hos 9.1 and bidden to weep and howl Jam. 5.1 Vers 4. Seek the Lord and his strength That is his Ark at the remove where of to Jerusalem this Psalm was sung 1 Chron. 16.7 8. c. Called it is Gods strength and Gods face here yea even God himself Psal 132.5 It s as if he should say Frequent holy Assemblies as ever you desire to draw nigh to God and to have your faith in him confirmed Vers 5. Remember the marvellous works c. Deeply and diligently ponder both the works and words of God comparing the one with the other that ye may the better conceive of both Vers 6. O yee seed of Abraham c. Do thus or else your pedigree will profit you no more than it did Dives in the flames that Abraham called him Son An empty title yeeldeth but an empty comfort Vers 7. For he is the Lord Jehovah the Essentiator the promise-keeper therefore praise him He is also in Covenant with us and will we not do him this right His judgement are in all the earth His executions upon the Egyptians and Philistims are far and near notified and discoursed Vers 8. He hath remembred his Covenant I Chron. 16.15 it is Bee ye mindful alwayes of his Covenant God ever remembreth though we many times forget it and out selves The word which be commanded The conditions of the Covenant Vers 9. which Covenant be made with Abraham c. Whom hee found an Idolater Josh 24.2 he justified the ungodly Rom. 4.5 And his Oath That by two immutable things c. Heb. 6. Vers 10. And confirmed the same c. So God sealeth and sweareth to us again and again in every Sacrament that all doubts of his love may be taken away and out hearts lifted up as Jebosaphats 2 Chron. 17.6 in the way of the Lord. Vers 11. Vnto thee will I give the land of Canaan That pleasantest of all lands Eâ—â—k 20.6 a type and pledge of heaven to the faithful Vers 12. When they were but a few men in member Seventy souls at their going down into Egypt which yet say the Hebrews truly were more worth than the Seventy Nations of the whole world besides Howbâ—â—t God chose them not for their worth or number but loved them meerly because he loved them Deut. 7.7,8 Vers 13. When they went from one Nation to another There were seven several Nations in that Land wherein they sojourned flitting from place to place and having no setled habitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4.11 From one Kingdome Forced by Famine or other necessity See Gen 10.12 and 20.1 2 c. and 26.1 c. Vers 14. He suffered no man c. So as utterly to oppress them for otherwise they had their ill usages such as was the taking away of Sarah casting out of Isaac the rape of Dinah c. Strangers meet many times with hard measure Yea be reproved Kings Gen. 12.17 and 20.3 Kings and Queens must not think themselves to good to nurse Gods little ones yea to do them homage licking up the dust under their feet Isa 49.23 Vers 15. Touch not mine anointed c. This God speaketh not of Kings but to Kings concerning his people who have an unction from the Father being sanctified and set apart for his
i. e. O Christ the King of Kings whose Vasall I profess my self as did afterwards also those three most Christian Emperours Constantine Valentinian and Theodosius Vers 2. Every day will I bless thee No day shall pass mee without a morning and evening sacrifice besides what is more upon all emergent occasions The Jews have above an hindred Benedictions which they are tyed to say over every day and one among the rest for the benefit of Evacuation it I were a Nightingall saith Epictetus a Heathen I would do as a Nightingall In Encher but since I am a man what shall I do I will praise my Maker and never cease to do it I exhort also all men to do the like Vers 3 Great is the Lord See his greatness set forth by Moses Deut. 10.17 And greatly to bee praised viz. According to his excellent greatnesse Psal 150.2 which yet cannot bee And his greatness is unsearchable Tantum recedit quantam capitur saith Nazianzen Hee is above all name all notion all parallel in nature we can see but his back-parts and live wee need see no more that wee may live Vers 4 One Generation shall praise thy works to another God 's praises are many and mans life short and one Generation succeedeth another let them relate Gods wonderfull works one to another and so perpetuate his praises to all posterity Vers 5 I will speak of the glorious honour Or I will meditate of the glory of the honour of thy magnificence I will discourse of those high and honourable conceptions that I have of thee which yet words how wide soever are too weak to utter such is thy transcendent excellencie and surpassing glory And of thy wondrous works Wherein thou art in some sort to bee seen as the beams of the Sun are made visible by reflection and letters being refracted and broken in a pair of spectacles are made legible to a dim eye Vers 6 And men shall speak of the might of thy terrible acts Those that will not talk of thy bounty shall bee made to say O the severity of God! Vers 7 They shall abundantly utter Eruct abunt as a fountain casteth out waters plentifully and constantly so shall those that are like-minded to mee abundantly and artificially even with songs set forth thy goodness and faithfulness saying and singing Vers Beza 8 The Lord is gracious c. See Psal 86.5 15. 103.8 Slow to anger and of great mercy De quo penc possiâ— ambâ—gi sit ne ad irascendum tardâ—or an ad parcendum promptior Vers 9 The Lord is good to all And of this hee hath not left himself without witness Act. 14.17 And his tender mercies are over all his works Holding the whole Creation together which else by reason of the curse for mans sin hurling confusion over the World would long since have been shattered and dissipated Vers 10 All thy works shall praise thee i. e. Minister matter of thy praise And thy Saints shall bless thee viz. Upon that account If it were not for a few Saints on earth God should lose his glory here in great part Vers 11 They shall speak of the glory That Kingdome of the Saints of the most high which is far beyond the Grandeur and splendour of all the four great Monarchies as is to bee seen Dan. 7.27 Vers 12 To make known to the sons of men This is the end why the Church is collected and the Gospell preached God aimeth at his own glory in all as well hee may sith hee hath none higher than himself to whom to have respect Vers 13 Thy Kingdome is an everlasting Kingdome It cannot bee over-turned that 's comfortable to all Christs subjects as other flourishing Kingdomes are which have their times and their turns their rise and their ruine Alexanders Kingdome continued but twelve years only and fell with him so did Tamberlains greatness Vers 14 The Lord upholdeth all that fall None of his subjects can fall below his helping-hand his sweet supportance And raiseth up all those that are bowed down Either with the burden of sin or misery in any kind Camden Alphonsus King of Arragon is famous for helping with his own hand one of his subjects out of a ditch Of Queen Elizabeth it is recorded to her eternall praise that shee hated no less than did Mithridates such as sought to crush vertue forsaken of fortune Christ bruiseth not the broken reed but upholdeth it hee quencheth not the smoking wick but cherisheth it Vers 15 The eyes of all wait upon thee Heb. Look up with hope to this great house-keeper of the World The Elephant is said to turn up the first sprig towards Heaven when hee comes to feed The young Ravens cry to God for food Psal 147. at least by implication Their men Suitable to their severall appetites Vers 16 Thou openest thy hand With Kingly munificence And satisfiest the desire Or Of thy good pleasure thou satiatest Vers 17 The Lord is righteous in all his wayes This wee must hold for an undoubted truth though wee see not alwayes the reason of his proceedings Sinfull men dare to reprehend oft-times what they do not comprehend Vers 18. The Lord is nigh unto all those c. Hee is ever at hand to hear and help his faithfull suters and suppliants these have the royalty of his ear free access sure success To all that call upon him in truth That draw neer with a true heart in full assurance of faith having their hearts sprinkled from an evill conscience and their bodies washed with pure water Heb. 10.22 Vers 19 Hee will fulfill the desire c Or The will the pleasure Beneplacitum Hence that bold request of Luther Fiat voluntas mea Let my will bee done But then hee addeth Mea Domine quiatua my will because thine and no otherwise They that do the will of God shall have their own will of God See 1 Joh. 3.22 The King can deny you nothing Vers 20 The Lord preserveth all them that love him See Psal 91.14 15 16. with the Notes But all the wicked That love not God but their base lusts Vers 21 My mouth shall speak c. This he had oft before promised but ingageth again that hee may not start back And let all flesh But especially men good men for high words beseem not a fool But it well becommeth the Saints to bee thankfull Tertull. nec servire Deo solum sed adulari as an Ancient speaketh PSAL. CXLVI VErs 1 Praise the Lord O my soul See Psal 103.1 Vers 2 While I live I will praise the Lord George Carpenter the Bavarian Martyr being desired by some godly brethren that when hee was burning in the fire hee would give them some sign of his constancy answered Let this bee a sure sign unto you of my faith and perseverance in the truth quod usque dum os aperire aut certe hiscere licebit that so long as I am able to
Jer. 30.17 Qui nil sperare potest desperet nihil Vers 3 Hee healeth the broken in heart Pouring the oil of his grace into none but those broken vessels And bindeth up their wounds As a good Shepheard Zech. 34.4 that good Samaritan Luk. 10.34 and as a good Surgion dealeth by his patient But let no man ever think that God will lap up his sores before they bee searcht or scarf his bones before they bee set Vers 4. Hee telleth the number of the stars Which to man is impossible 1322. Alsted Encyclop as Aristotle maintaineth against those Astronomers that tell us they are a thousand and some hundreds But Abraham was a great Astronomer yet hee could never do it Magir. Phys lib. 2. cap. 5. Gen. 15.5 and the wiser sort of Astrologers have rightly distinguished the stars into numerable and innumerable as to men Hee calleth them all by their names As knowing exactly their nature and authoritatively commanding every of them to do his pleasure How much more can God cull together his out-casts and cause them to return especially since hee calleth those things that are not as if they were Rom. 4 Vers 5 His understanding is infinite Heb. Of his understanding there is no number for hee knows not only the kinds and sorts of things but even the particulars though they exceed all number Sic spectat universes quasi singulos sic singulos quasi solos That Philosopher did not say nothing who being in danger of Shipwrack in a light starry night said Surely I shall not perish there are so many eyes of providence over mee Vers 6 The Lord lifteth up the meek This truth was well known to the very Heathens who have said the same thing as Herodotus in Polyâ—nia Euripides in Hera and Esop being asked by Chilâ— one of the seven wise men of Greece what God was doing answered Hee is humbling the haughty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and exalting the lowly Vers 7 Sing unto the Lord Heb. Answer that is sing by turnes as Hos 2.15 Deut. 31.21 Or answer Gods goodness by thankfullness and obedience Vers 8 Who covereth the Heaven with clouds as 1 King 18.45 and still as there is need It is not by nature or hap-hazard as men are apt to dream and are therefore so often told this truth and admonished that the second causes do but serve the divine providence in these common occurrents Who prepareth rain for the earth Rain which is nothing else but the flux of a moist cloud out of the middle Region of the air as it commeth by a decree of God Job 28.26 so it is wholly at his dispose when and where it shall fall even to a drop Amos 4.7 Vers 8 Hee giveth to the beast his food See Job 39.3 Psal 104.27 28. with the Notes And to the young Ravens which cry By sending flyes into their mouths as they cry say the Rabbines or by a certain moist air as Euthymius or by small worms put into their mouths magâ—â— providentia symbolâ— though they bee such contemptible creatures and very carnivorous by reason of the vehemency of naturall heat in them so that a little will not satisfie them yet God feedeth them See more on Vers 10 Hee delighteth not in the strength of 〈◊〉 horse Plutarch in Nuâ—â— saith the 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God â—areth 〈◊〉 for horses or any such helps as wherein carnal people confide as if they had no heed oâ— God Oriâ—â—â— observeth that in the conquest or Canaan the enemies had horses and Charâ—ets but Israel had none And it is expresly cautioned that the King of Israel shall not multiply horses to himself nor cause the people to return to Egypt to the end that hee should multiply horses Deut. 17.16 least they should occasion him or his people to trade with that Idolatrous people 1 King 10.26.28 or to trust in the number and strength of that warlike creature an horse Prov. 11.31 Hee taketh not pleasure in the legs of a man How swift soever as Achilles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Asabel as light of foot as a wilde Roe 2 Sam. 2.18 None sooner perish in the waters nor oftner than those that are most skilfull in swimming and diving because they do too much trust to their skillâ— so t is here for there is no out-running of divine vengeance Nemo soelus gerit in pâ—ctore qui non idem Nemesin in tergo your sin will finde you out Here the 〈◊〉 is not to the sâ—ift nor the battel to the strong Eccles 9.11 Vers 11 The Lord taketh pleasure in them that fear him That put themselves into the hands of Justice in hope of mercy These are his Hephzibah's his darlings in whom hee taketh singular delight and complacency Meâ—â—â—â— habere queis bonâ—m Et esse â—orâ—â—lis datum est Vers 12 Praise the Lord O Jerusalem Whatever the World doth let not the Church defraud God of his due praises though thou Israel play the harlot yet let not Judah offend Hos 4.15 Gods blessings go round about graceless and ungratefull people and they are no more moved than the earth that hath the circumference carried about it and it self standeth still But the Saints must bee of another alloy Col. 3.15 and there is good reason for it Vers 13 For hee hath strengthened the bars c. So that the gates of Hell shall not prevail against them God hath promised to break in peeces those gates of brass and cut in sunder those bars of Iron as Sampson did the gates of Gaza Isa 45.2 to perfect stablish strengthen and settle his Saints 1 Pet. 5.10 to bee a wall of fire round about them c. Hee hath blessed thy Children within thee Making them to bee many Isa 54.1 and all taught of God vers 13. children that will not lye Isa 63.8 Vers 14 Who maketh peace in thy borders Peace peace Isa 26.3 peace of Country and of conscience And filleth thee with the finest of the Wheat Heb. With the fat of Wheat called fat of kidneyes of Wheat Deut. 3â— 14 See Psal 81.16 Judaea was once called and counted Sumen totius terrae not so much for the nature of the Country as for the blessing of God thereupon for now it is nothing so fruitfull But the Saints have still the bread of Angels a feast of fat things full of marrow of wines on the Lees well refined Isa 25.6 Vers 15 Hee sendeth forth his Commandement c. Hee speaketh the word and it is done immediately hee can make a nation to conceive and bring forth all at once Isa 66.7 8. Ahashâ—erosh had his â—osts to carry abroad his edict God needeth none such all creatures are at his beck and check Vers â—ellera nivis â—rg Georg. 16 Hee giveth Snow like Wâ—â—â—â— For whiteness lightness plenty softness warmth for Snow though it bee very cold yet by keeping in the vapours and exhalations of the earth it causeth an inward warmth to it and
of all He of his own accord without any Monitour is wont to aid us The eyes of the Lord are upon the righteous and his eares are open to their prayer Psal 34.15 That thou mayest hear the prayer of thy servant If not secundum voluntatem yet ad utilitatem but usually God answereth his servants prayers fitting his mercy ad cardinem desiderii Aug. Confess l. 5. c. 8. as here and letting it be unto them even as they will Which I pray before thee now day and night Christ requireth his servants and suppliants to pray and not faint Luke 18.1 Ordinarily morning and evening without faile Extraordinarily oftner The Jewes divide their day into Prayer Work and Repast neither will they omit prayer for their meat or labour The Mahometans what occasion soever they have either by profit or pleasure to divert them will pray five times every day and upon the Friday which is their Sabbath sixtimes Vae torpori nostro how few and feeble are our prayers for our selves and for our brethren in distresse Grand Sig. Seraglio 181. who have for that cause an unanswerable action against us And confesse the sinnes of the children of Israel This He did more fully and at large then is here set downe and he fitly beginneth with Confession that having gotten off the guilt of sinne he might with more courage and comfort deprecate wrath and beg mercy Which we have sinned against thee There lay the pinch of his grief that they sinned against so good a God Both I and my fathers house have sinned Hîc igitur Lyra deliravit Lyra is out when he saith here that Nehemiah confessed his owne sinnes but onely as a member of the same body he himself being innocent Comparatively innocent he was doubtlesse but that he was not without sinne and such sinnes as he had cause to confesse to be God-provoking sinnes is clear by this very text He was sensible of his owne sinnes and of other-mens sinnes too The sinnes of our Ancestors not bewailed and disclaimed are set upon our score Dan. 5.22 Verse 7. We have dealt very corruptly Heb. Corrupting we have corrupted our selves against thee Or We have bound over our selves unto thee to be punished for our sinnes Of confessing with utmost aggravation and laying load upon our selves see the Notes on Ezra 9. And we have not kept the Commandments nor Statutes nor Judgements i. e. Neither the Lawes Moral Ceremonial nor Judicial We have broken all thy bonds and cast thy cords from us Verse 8. Remember I beseech thee the word It befalleth not the Lord to forget or remember to speak properly for all things are present with him Neverthelesse Metaphorically God is said to do both as when being provoked by the horrid sinnes of the Jews he so punished them as if he had forgotten that they were his people or that he had ever made them any promises And in this case God gives his Prophets and praying people leave to be his Remembrancers Esay 62.6 7. Ye that are the Lords Remembrancers keep not silence and give him no rest till he establish and till he make Jerusalem a praise in the earth This Nehemiah doth here most vigorously and sped accordingly Let us do likewise Cast the labouring Church into Gods everlasting armes and inmind him of his promises burden him with them Psal 119.49 as that Martyr said put them into suit they are nigh the Lord day and night 1 Kings 8.59 Say remember thy word unto thy servant whereupon thou hast caused me to trust And in the want of other Rhetorick urge this with repetition Lord thou hast promised thou hast promised c. He loves to be urged with his word to be sued upon his Bond c. The word that thou commandedst c. The threatening is also to be acknowledged Gods word as well as the promise and the uprightnesse of our hearts is to be approving by beleeving the one as well as the other Sower and sweet make the best sawce promises and menaces mingled serve to keep the heart in the best temper as Nehemiah's was Verse 9. But if ye returne unto me By sinne men do wickedly depart from God as by Repentance they return unto him and close with him And keep my Commandments Evangelically keep them for with a legal obedience none can our short legges and pursie hearts cannot hold out here And do them Or at least be doing at them do them as we can si praecepta faciamus etiamsi non perficiamus sufficit To the uttermost part of heaven That is of the earth which seemes to our eye terminated with the heaven and covered as with an half-globe Jewes are a dis-jected people to this present and a fearful instance of Gods heavy indignation against sinne Josephus saith that in his time they were grown so wicked that if the Romans had not destroyed and dispersed them without doubt either the earth would have swallowed them up or fire from heaven have consumed them Yet will I gather them from thence Else not Gods promises are with a condition which is as an Oare in a Boat and sterne of a ship and turnes the promise another way Verse 10. Now these are thy servants and thy people And therefore thou are concerned in point of honour to see to them and to work for them as every Master will do for his servants and King for his subjects Otherwise the neighbour-Nations our enemies may possibly say as Aigoland King of Saragossa in Aragon did of whom it is reported that he long time made Charlemaine beleeve that he would be baptized 〈◊〉 And when he came for that purpose to the French Court and saw many Lazars and poor people expecting alms from the Emperours table he asking what they were was answered that they were the servants and people of God On these words he speedily returned desperately protesting that he would not serve that God which could keep his servants no better Whom thou hast redeemed by thy great power And wilt thou part with thy purchase or obscure the glory of thy conquest over the gods and people of Egypt by leaving the 〈…〉 people destitute Verse 11. O Lord I beseech thee He ends as he began see verse 5. praying in the Holy Ghost whose creature prayer is And to the prayer of thy servants Whose necessities prick them on to prayer in all places and who pray for the peace of Jerusalem uncessantly Psal 137. Who desire to fear thy name The whole life of a true Christian is nothing else but sanctum desiderium saith Austine an holy desire Willing to live honestly Heb. 13.18 wishing well to an exact keeping of Gods Commandments Psal 119.4 5. affecting that perfection which yet we cannot effect Prosper I pray thee Prosperity given in as an answer to prayer is very sweet as the cipher when it followeth the figure addes to the number though it be nothing in it selfe For I was the Kings Cup-bearer And so
therefore called a province Act. 25.1 and is now to the Turk How then could those Jewes in the Gospel say John 8.33 We are Abrahams seed and were never in bondage to any man but that they cared not what they said in abravado Spaniards are said to be impudent braggers and extreamly proud in the lowest ebbe of fortune These Jews were so certainly and so they continue Ver. 4. Certaine of the children of Judah c. Yea and of the children of Ephraim and Manasseth too 1 Chron. 9.3 Where the same is set downe as here but the number is greater And why here only those are reckoned who inhabited Jerusalem by lot but there the Voluntiers also See verse 2. Verse 5. And Maaseiah the Sonne of Baruch See the Note on Ezra 2.3 Ver. 6. Valiant men Heb. Men of ability and activity It comprehendeth all the four Cardinall vertues Vers 7.8 Little Benjamin the smallest of the Tribes of Israel 1 Sam. 9.23 yields more by halfe then Judah Jerusalem stood in both these Tribes Vers 9. Their overseer Or Commissary Vers 11. Ruler of the house of God One of the High-Priests great Deputies See Num. 3.32 1 Chron. 9.11 2 Chron. 19.11 Vers 12 13 14. In all 1192. The totall of Priests and Levites 1476. and of Judah and Benjamin 1396. So that there were more Priests and Levites then of the Lay-people which argues their zeal to be greatest There were also 172. Porters who were all Levites Vers 17. To begin the thanksgiving in prayer To set tunes to Psalmes of praise and to begin those tunes as Precentor chief-chaunter Vers 18.19 See vers 12.13 Vers 20. Were in all the Cities Dispersed abroad to instruct the people and to be as the salt of the Earth to keep it from putrifying Vers 21. Dwelt in Ophel See chap. 3.26 Some will have it to be not a Tower but a Village near to Jerusalem Vers 22. The Over-seer The Vulgar hath it the Bishop Vers 23. The Kings Viz. of Persia Ezra 6.8 9. and 7.2 24. Vers 24. At the Kings hand Was his Plenipotentiary Vers 25. In the villages thereof Heb. In the daughters for villages seem to be so to the greater Cities CHAP. XII Verse 1. Now these are the Priests and the Levites ANCESTOURS to those that dedicated the walls and here registred as for honours sake to themselves so to shew that their successors now imployed in this work were true Priests and Levites of a right descent and alloy That went up with Zerubbabel Together with those that came afterwards with Ezra Ezr. 8.2 3 18 19. Vers 2. Amariah Malluch See the Note on Ezr. 2.3 Verse 8. Which was over the thanksgiving Praefectus Musicus See Chap. 11.17 Vers 9. In their Watches In the order of their functions taking their turns Vers 10. Joiakim begat Eliashib Who proved a very wicked Priest Chap. 13.4 5. and his Sonne Joiada was little better being allied to Sanballat Chap. 13.28 Vers 11. And Jonathan begat Jadduah Who was High-Priest in Alexander the Greats time and meeting him in his formalities prevailed with him to spare the City Jerusalem and to confirme the priviledges thereof as Josephus reporteth Antiq. Jud. Lib. 1â— c. 8. Vers 22. To the reigne of Darius the Persian Viz. Darius Godomannus the last Persian King Vers 23. In the book of the Chronicles Sc. 1 Chron. 9.10 c. Johanan the Son of Eliashib That is Jonathan the Grandchild of Eliashib and the Son of Joiada Vers 27. And at the dedication of the Wall To set down which is the main scope of this whole Chapter Vers 30. Purified themselves and purified the people But first themselves because who so would reforme others must begin with himselfe as Lyra here noteth Vers 34. Judah and Benjamin i. e. Men so called Vers 36. And Ezra before them Before the first company as Nehemiah came after the second verse 3. As the first went round from the West Southward till they came to the East so the second company went from the West Northward till they came to the East where they both met at length in the Temple verse 41. Praising God with all sorts of musick vocall and instrumentall This was a most solemne and sacred procession farre different from those of the Papists The French Historian â—elleth us of their Henry that going in procession together with his Cardinall they had in the middle betwixt them Morionem nugas ineptias agentem a jester to make them sport here was good devotion therewhile The Philosopher told the Fidlers he could be merry without them Epit. Hist Gallic 191. And Aristotle being asked what he thought of musick answered Jovem nec canere neque cytharam pulsare Jupiter neither sings nor plays on an instrument But though God needeth it not careth not for it yet so far as it might excite and further devotion these holy Priests and Levites made use of the musicall instruments of David called musicall instruments of God 1 Chron. 16.42 and Ezra before them as a guide they also sang aloud and so generally rejoyced That their joy was heard even afar off Vers 42.43 This was right Vers 39. And from above the gate of Ephraim Much mention is here made of the severall gates and Towers because God was much seen in helping them so soon to build such and by the sight of them they were much excited to praise the Lord. Vers 43. For God had made them rejoyce with great joy By giving them both matter of joy and hearts to do it aright Crede mihi res severa est verum gaudium saith Seneca true joy is a severe businesse Quid nobis cum fabulis cum risu saith Bernard What have we to do with jesting and pastime c we have meat to eate pleasure to take that the world wots not of we can let out our souls into God the fountain of all good and rejoyce in his Word as one that findeth great spoile wherein the pleasure is as much as the profit Psal 119.162 Verse 44. For Judah rejoyced Heb. For the joy of Judah the oile of spiritual gladnesse had so dilatated their hearts that they were most ready and willing to provide for the sacred Ministers and to pay them that which was appointed as they had also newly covenanted to do For the Priests and the Levites that waited Heb. That stood sc before the Lord and served in their courses These they not onely applauded but liberally maintained Nowadayes Ministers shall have hard work and good words but slight wages Men deale by them as Carriers do by their horses lay heavy burdens upon them and then hang bells about their necks c. CHAP. XIII Verse 1. On that day THat great Fast-day chap. 9.1 2 c. Or after Nehemiah's return from the Court of Persia verse 6. so the most expound it They read in the book of Moses Viz. In Deuteronomy chap. 23.3 called by the Rabbines Sepher tochechoth the book of Rebukes
timely gathered into their Barnes and Granaries and so by Off spring Germina they taking it literally conceive to be meant their plants Multos sanos vegetos vivaces trees flowers fruits all which come kindly and grow to their minds But better interpret it of their children and nephews whom they have many healthy lusty and lively and not unfitly compared to seed as if the parents were but only the husks and to branches or sprigs because they may be and must be bent betime to the best things before they be aged and crooked in their evil practises refusing to be rectified And their Off-spring before their eyes This is the same with that before and is repeated because a singular happinesse to see their children prosper as much as themselves This is a third time instanced ver 11. Verse 9. Their houses are safe from fear Seculi Latitia est impunita nequitia No domestical scords no forraign disturbances but peaceable possession and enjoyment of that they have as much welfare as David wished to Nabal 1 Sam. 25.5 Thus shall ye say to him that liveth that is that liveth prosperously for that 's the only life Peace be to thee and to thine house and to all that thou hast Neither is the rod of God upon them So that they seem to themselves and others to be out of the reach of Gods rod. They are not in trouble as other men neither are they plagued like other men Therefore pride compasseth them about as a chain August c. Psa 73.5 6. Vermis divitiarum est superbia It is hard for the rich not be high-minded 1 Tim. 6.17 Verse 10. Their Bull gendreth and faileth not c. All things hit and nothing misseth to make them happy and wealthy they have profit and pleasure at will the world comes tumbling in upon them as Townes were said to come in to Timotheus his toyles Pluâ— in Syll. whiles he slept and so they seem to be the only heires of those Promises Exod 23.26 There shall nothing cast their young nor be barren in the Land So Deut. 7.14 whereunto notwithstanding they are perfect strangers Laban and Nabal for instance Verse 11 They send forth their little ones like a flock Sunt quide eorum vitulis intelligunt recens natis saith Mercer Some understand it of young Calves but better of young children which have here their name from a root which signifieth wickednesse naughtinesse to shew what little ones are not Innocents as we call them not pueri quasi puri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both a fool and a child The first blanket wherein a child is wrapt is woven of sin shame blood and filth Ezek. 16.4 6. Hence Infants were circumcised and their foreskin cast away to shew that themselves had deserved to be so served Parents therefore should strive to mend that by education which they have marred by propagation Wicked parents think not on this though they send out their little ones like a flock but tend them not keep them not from the Wolf of hel who seeketh to devour them And their children dance Exiliunt vitulantur châ—reas ducunt they skip and leap up and down Nemo sobrius saltat Cic. as young cattle and are taught to dance Artificially which no sober man will do saith Cicero And the better Dancer the worse man said Diogenes Verse 12. They take the Timbrâ—l and the Harp They take them and are taken with them being melted in sensual delights which wise men slight The Philosopher told the Fidlers that he could be merry without Musick Aristotle said Jupiter is happy Plut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet no Musician One in Plutarch saith of the Scythians That though they had no Musick nor Vines amongst them yet they had God It is here alledged as a piece of their lasciviousnesse and luxury that they took or touched the Timbrel c. Not but that Musick is lawful for it is the gist of God and a noble Note there these wicked and their children lived in pleasure upon earth which is not a place for such a purpose God did not cast man out of one Paradise that he might make himself another James 5.5 and were like the people of Tâ—mbuâ—â—â— in Affrica who are said to spend their whole time in singing and dancing It is not good for men to take pleasure in pleasure to spend too much time in it as Salomon did and afterwards Cleopatra It was not simply a sin in Esau to go a hunting but yet the more he used it the more profane he waxed and came at length to contemn his birth-right They rejoyce at the sound of the Organ Their mirth was meerly carnal they did rather revel then rejoice Their chearfulnesse did not end in thankfulnesse their Musick made them not more heavenly minded as it did that late Learned and holy Mr. Esty who when he sat and heard a sweet consort of Musick D. Hall Art of Div. Medit. seemed upon this occasion carried up for the time before hand to the place of his Rest saying very passionately What Musick may we think there is in heaven The Instrument here mentioned hath its name as Mercer noteth Ab amore oblectatione lusu From love delight and sport Amabit sapiens cupient caters saith Sâ—utea Verse 13 They spend their dayes in wealth Or in mirth Hebr. In good They wallow in wealth and have the world at will even more then heart could wish as David phraseth it in Psalm 73. which may well serve for a Comment upon this Text And the rich glutton for an instance He in his life-time received his good things and in a moment went down to the grave Luke 16.25 True it is that this is not every wicked mans case for some of them live wretchedly and dye lamentably being held long upon the rack of a torturing Disease as Jehoram all which is to them no other then a Type and foretaste of hell whither they are hasting And in a moment they go down to the grave Ad inferna to hell saith the Vulgar they spend their dayes in wealth and end their dayes in woe their merry dance determineth in a miserable downfall Thus that rich man dyed and was buried and in hell he lifted up his eyes being in torment c Luke 16.22 23. But though the same Hebrew word signifieth hell and the grave both which have their names from their unsatiablenesse Prov. 30.15 16 yet here in a sutablenesse to what went before the grave is to be understood and the sense is Dicto citius moriâ—â—tur they dye easily suddenly sweetly without much pain of body or trouble of mind there are no bonds in their death saith David Psal 73. They dye without much ado like a lamb or like a lamp that goeth out of it self when the oyle faileth they go quickly and quietly to the grave some wicked persons indeed dye piece-meal by a complicate Disease and a long lingring
God of truth and without iniquity just and right is he And will sing praise to the name c. Where the Psalmist mentioneth the overthrow of the wicked Laus praecedit sequitur saith R. Joshua Ben Levi here as in this place and Psalm 9. PSAL. VIII TO the chief Musician upon Gittith Upon the Cittern or Gittern brought from Gath saith the Chaldee Paraphrast or that was used by the Sons of Obed-Edom the Gittite 2 Sam. 6.10 or that was sung at the Wine-presses as the Greek hath it for a thanks-giving in time of Vintage This last Aben-Ezra disliketh though I see no reason why he should Vers 1. Vani homines exponunt de torculari Ab. Ezra O Lord our Lord c. The scope of this whole Psalm is to set us a wondering at and magnifying the Majesty and Magnificence of the Almighty together with his inexpressible goodness to Mankind 1 In our Creation in Adam 2 In our Restauration by Christ which last is the true end of this Psalm as appeareth Mat. 21.15 1 Cor. 15.27 and Heb. 2.8 How excellent is thy Name This David speaketh as one swallowed up with admiration at that Nomen illud Magnificum Majestativum that Glory Honour Power Wisdom Goodness c. that being invested in God and manifested in the Creature Gods Handy-work should make us both wonder and inquire into Gods excellencies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. lib. 1. cap. 11 according to that of Aristotle to admire and learn at once is a pleasant thing and sure that which is admirable stirreth up desire to see further into it Admiratio peperit Philosophiam saith another Admiration brought forth Philosophy let it breed devotion in us and a desire to praise God who hath therefore displayed his excellencies in his Works that we might give him his due glory The Angels shouted at the Creation Job 38.4 5 6 and shall we be dul and dumb God tells Job of his own great Works the Elephant and Whale especially and thereby brings him to a right temper The Elephant is in Chaldee called Pil of a word that signifieth Wonderful because the Wonders of Gods glory do so marvellously appear in him See Job 40.15 16 c with the Notes The Philosophers make Iris Plate or the Rainbow the Daughter of Thaumas or Admiration but because that when they knew God scil Per species Creaturarum they glorified him not as God neither were thankful but became vain in their imaginations therefore were they given up to a reprobate sense Rom. 1.21.28 In all the earth Where a man cannot look beside a Miracle so full of God are all places Who hast set thy glory above the Heavens Nam in eis robuâ— Dei maximè apparet for in the Heavens how much more above them doth the glory of God chiefly appear the Earth is a small point in comparison of the Heavens and is governed by them as R. David here noteth Vers 2. Out of the mouth of Babes and sucklings For whom God hath filled two Bottles of Milk against they come into the World and in whose birth sustenance and wonderful protection for Puerilitas est periculorum pelagus but especially in their holy and religious education much of Gods Providence Power and Goodness is clearly seen and set forth to the conviction of the vilest Atheists So that besides the Earth and the Heavens we have very Infants Preachers of Gods praises and more effectual Oratours than ever were Isocrates Demosthenes Pericles c. so our Saviour understands it Mat. 21.10 where the Children sang Hosanna when the Pharisees were silent It is sometimes seen that Ipsa Deo blandos fundant cunabula flores John Baptist sprang in the Wombe for joy of Jesus Hierom writeth of Paula that noble Matron that she rejoyced in nothing more than this That she heard her Neece Paula sing Hallelujah in her Cradle Bellarmine tells us out of Theodoret In cunis cunis baâ—â— butienti linâ—â— Hallelujah Cantare Hiâ—â— that the Children of Samosatena playing at Tennis-ball in the midst of the Market did solemnly cast it into the fire because it had but toucht the foot of the Asse wheron Lucius the Heretical Bishop rode The Children of Merindal so posed and answered one another in matters of Religion before the persecuting Bishop of Cavaillon that a religious man that stood by said unto the Bishop I must needs confess that I have often been at the Disputation of the Doctors in Sorbon Act Monâ—â— fol. 865. Ibid. 1156. but yet I never learned so much as I have done by hearing these young children When Mr. Blecter the Bishops Chaplain told Mr. Wisehart the Scotch Martyr that he had a Devil in him and the spirit of Error a Childe that stood by answered him saying A Devil cannot speak such words as yonder man speaketh At the burning of John Laurence at Colchester as he was sitting in the fire for stand he could not he had been so hardly used in the Prison the young Children came about the fire and cried Lord strengthen thy Servant and keep thy promise Ibid. 1403. Here was strength out of the mouthes of little ones taught betime to speak the language of Canaan Sed vae vae parentibus illis saith Polanus on the Text But wo wo to those Parents who make their Children whom God would have to be witnesses of his Majesty witnesses of their impiety pride and vanity That thou mightest still the enemy and the avenger i.e. Silence Atheists and Persecutors Vers 3. When I consider thy Heavens And that men should be much in this consideration both the bolt-upright figure of their bodies may monish them and also that fifth Muscle which God hath set in Mans eye whereas other Creatures have but four to draw it upward Ut ejus auxilio coelum intueremur saith the Anatomist that by the help thereof we might consider the Heavens This Columb de re Anatom l. 5. c. 9. those Christians that do not shall have those Heathens rising up in Judgement against them Anaxagoras Clazomenius who used to say that he was therefore born that he might contemplate the Heavens And Ennius who blameth Epicurus for that Dum palato quid sit optimum judicaret coeli palatium non suspexerit he did so purvey for his Palate that he looked not up to Heavens Palace Certain it is that many men have so much to do upon Earth that they cannot have while to cast an eye towards Heaven as the Duke of Alva told a great Prince who asked him if he had taken notice of the last Eclips That wonderful Globe of Silver sent by King Ferdinand to Solyman the great Turk lively expressing the wonderful motions Turk Hist 71 and conversions of the Caelestial frame the hourly passing of the Time the Change and Full of the Moon c. was much more beheld and admired than Heaven it self is by most people True it is that that Globe was
side to shew their numbers and their insolencies all places are full of them such dust-heaps are found in every corner when as the godly are as the salt of the earth sprinkled here and there as Salt useth to be to keep the rest from putrifying When the vilest men are exalted Heb. Vilities the abstract for the concrete quisquiliae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oft empty Vessels swim aloft rotten Posts are gilt with adulterate Gold the worst weeds spring up bravest Chaff will get to the top of the Fan when good Corn as it lieth at the bottom of the heap so it falls low at the feet of the Fanner The reason why wicked men walk on every side are so brisk so busie and who but they is given in to be this because Losels and Rioters were exalted See Prov. 28.12.18 29.2 As Rhewms and Catarrhes fall from the Head to the Lungs and cause a Consumption of the whole body so it is in the Body Politick As a Fish putrifies first in the head and then in all the parts So here Some render the Text thus When they that is the wicked are exalted it is a shame for the Sons of men that other men who better deserve preferment are not only slighted but vilely handled by such worthless Ambitionists who yet the higher they climbe as Apes the more they discover their deformities PSAL. XIII VErs 1. How long wilt thou forget me O Lord for ever It appeareth that when David penned this Psalm which some think was about the end of Sauls Persecution when he was forced to fly into the Land of the Philistines 1 Sam. 27.1 he was under a dreadful desertion and that for a long while together Hence his many How-longs and for ever Christ saith Greenham was forsaken for a few hours David for a few months and Job for a few years Luther confesseth of himself that after his conversion he lay three days in desperation and the like is reported of Mr. Robert Bolâ—on who felt himself for the time in the Suburbs of Hell as it were So did Heman Psal 88.5 so did David here and elsewhere The final absence of God is Hell it self Depart from me yee cursed is worse than into everlasting fire To be punished from the presence of the Lord is the Hell of Hells 2 Thess 1.9 God seemeth to forget his dearest Children sometimes for a season to the end that they may remember themselves and become every way better as the Lion leaves her Whelps till they have almost killed themselves with roaring that they may become the more courageous But to speak properly God cannot forget his people Isa 44.16 49.14 15 16. Non deserit Deus etiamsi deserere videatur non deserit etiamsi deserat saith Austin If he leave us for a time yet he forsaketh us not at all If he hide his face as in the next words which is a further trial and a greater misery for it importeth indignation contempt and hatred yet it is but for a moment though it should be during life and he therefore taketh liberty to do it saith one because he hath an eternity of time to reveal his kindness in time enough for kisses and embraces mean while as when the Sun is ecclipsed though the earth wants the light thereof yet not the influence thereof so Gods supporting Grace is ever with his deserted Vers 2. How long shall I take counsel in my soul i.e. conceal my grief saith Aben-Ezra which is no small aggravation of it or how long shall I toss and tumble in my mind sundry counsels and purposes but allto no purpose This is no small affliction when we try all courses to get out of durance and nothing will do Such must needs have much sorrow in their hearts Having sorrow in my heart daily Heb. by day sc when others are full of business and forget their sorrows saith R. David But the Greek rendreth it day and night David was a cheerfull man and a great Musician but at this time heavinesse had possest his heart and his harp would not relieve him Sadnesse of Spirit had dryed up his bones Prov. 17.22 and made him a very bag of bones a bottle in the smoak shrinking away to nothing almost See Prov. 12.25 15.13 and the Notes Vers 3. Consider and hear mee O Lord my God Hee turns him to God in this peck of troubles for they seldome come single and pleads the Covenant My God beseeching him to see and hear both at once how it fared with him and to send him feasonable and suitable succour It were wide with the faithfull if they had not their God to repair unto in distresse pouring out their souls into his blessed bosome This they must do most earnestly when under a cloud of desertion as our Saviour being in an agony prayed more fervently Luk. 22.44 and as Micah having lost his Gods set up his Note Judg. 18. Lighten mine eyes lest I sleep death i. e. Comfort my conscience clear up my condition and chear up my drooping spirit lest I faint away as a dying man whose eyes through weaknesse wax dimme lest I fall into that somnus ferreus as the Poets call death that longest sleep Surge ne longus tibi somnus unde Non times detur Mor. lib.3 â— 11. Vers 4. Lest mine enemy say I have prevailed against him This David frequently deprecateth as a great evill because Gods honour was concerned in it and would suffer by it As unskilfull hunters shooting at wild Beasts do sometimes kill a man so Persecutors shooting at Saints hit Christ reproach him and this the Saints are very sensible of And those that trouble me rejoyce when I am moved Compose Comedies out of my Tragedies iram Dei ad calumniam rapiant The wicked are vindictive and implacable sick of the Devills disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoycing at other mens harms revelling in other mens ruins But this is to inrage God and hasten wrath Prov. 24.17 18. Vers 5. But I have trusted in thy mercy Notwithstanding all the endeavours of Earth and of Hell to cast down this castle of my confidence I will not quit it but be still as a green Olive tree in the house of God I le trust in the mercy of God for ever and ever Psal 52.8 Vers 6. I will sing unto the Lord How farre different is the end of this Psalm from the beginning See the like Psalm 6.1 with the Note there Because hee hath dealt bountifully with mee Qui retribuit mihi so Popish merit-mongers read it and would there-hence collect something in favour of their absurd Tenent But their own Vulgar Translation hath it bona tribuit Aynsworth hath givenmee good things And it is well observed that though the Hebrew word be sometimes taken for rewarding evill for good Psal 7.5 or evill for evill Psal 137.8 yet from God to his people it commonly signifieth a bountifull rewarding of good things instead of evill which
fear the want of it They shall praise the Lord viz. At the Eucharist and after Your heart shall live for ever Apostrophe ad mansuetos Emphatica You meck of the earth and seekers of the Lord who have eaten of Christs flesh that was given for the life of the World Joh. 6.51 Your heart shall live for ever And if so then in death it self As Aristotle giveth the reason of the Swans singing a little before his death because generous bloud goeth then to the heart making it cheerful and that thence cometh the melody Vers 27. All the ends of the World shall remember Shall turn short again upon themselves as those Solomon prayed for 1 King 8.47 and the Prodigal Luke 15.17 And turn to the Lord From their dead Idols as 1 Thess 1.9 And all the Kindreds of the Nations c. Christ when he is lifted up shall draw all men to him Joh. 11. the heavenly Eagles from all parts shall fly to this dead but all-quickning carcass and shall feed thereupon Vers 28. For the Kingdom is the Lords The Spiritual Kingdom over the Church and the universal Kingdom over all the World belongeth unto Christ Diod. the eternal God Vers 29. All they that be fat upon earth i. e. Rich and prosperous wealthy and well-liking these shall feed on Christ and be furthered thereby in his service so shall also the poorer sort called here They that go down to the dust and that cannot keep alive c. That is that are low kept and half dead through hunger and misery Vers 30. A Seed shall serve him And be saved by him a remnant reserved for royal use a chosen generation Rom. 9.20 Isa 53.10 Vers 31. Declare his righteousness i.e. his Mercy and Goodness they shall propagate his praise to all posterity That he hath done Or performed viz. the Salvation promised by Christ PSAL. XXIII VErs 1. The Lord is my Shepherd This Psalm may well be called Davids Bucolicon or Pastoral so daintily hath he struck upon the whole string through the whole Hymn Est Psalmus honorabilis saith Aben-Ezra it is a noble Psalm written and sung by David R. Kimchi R. Solom not when he fled into the Forrest of Hareth I Sam. 22.5 as some Hebrews will have it but when as having overcome all his enemies and setled his Kingdom he enjoyed great peace and quiet and had one foot as it were upon the battlements of Heaven Leo. Modena The Jews at this day use for most part to repeat this Psalm after they are sate down to meat God is often in Scripture called the Shepheard of his people Psal 80.1 Ezek. 34.12 14 15. Isa 40.11 Joh. 10.11 1 Pet. 2.25 although non est officium magis contemptibile quam opilionis saith R. Jos Bar. Hamna there is not a more contemptible office than that of a Shepheard Every Shepheard was an abomination to the Aegyptians But God disdaineth not to feed his Flock to guide to govern to defend them to handle and heal them to tend and take care of them and all this he hath tied himself by Covenant to do Ezek. 34.25 well therefore might David confidently conclude I shall not want Non deficiam indigebo destituar The wicked in the fulness of his sufficiency is in straits Job 20.22 Tantalus-like he is ever wanting content he hath none Contrarily true piety brings true plenty and a Saint is never to seek of wel-contenting sufficiency 1 Tim 6.6 for to him Parva seges satis est And he saith Discite quam parvo liceat producere vitam Et quantum natura petat c. Lucan Pharst lib. 4. Vers 2. He maketh me to lye down in green pastures In folds of budding-grass where he feedeth me daily and daintily plentifully and pleasantly as among the Lillies Cant 6.3 that is amidst the Ordinances David here seemeth to resemble powerful and flourishing Doctrine to green Pastures and the secret and sweet comforts of the Sacraments to the still waters where I shall not need to bite on the bare ground but may go in and out and finde pasture Joh. 10.9 such as will breed life and life in more abundance Joh. 10.10 Isa 49.10 fat pastures hee provideth Ezek. 34.14 and fair Coates or Coverts from the Suns heat as the word here used may also be rendred Confer Cant. 1.6 Virgil saith it is the office of a good shepheard Aestibus in mediis umbrosam exquirere vallem He leadeth me Heb. Gently leadeth me beside the still waters Heb. waters of rests Ex quibus diligunt oves bibere saith Kimchi such as sheep love to drink of because voyd of danger and yeelding a refreshing air Popish Clergy-men are called the inhabitants of the Sea Rev. 12.12 because they set abroach gross troubled Brightman brakish and sowrish Doctrine which rather bringeth barrenness to their Hearers and gnaweth their entralls than quencheth their thirst or cooleth their heat The Doctrine of the Gospel like the waters of Silâ—â— Isa 8.6 run gently but taste pleasantly Lene fluit Nilus fed cunct is amnibus extat Vtilior Claud. Vers 3. De nat Animal lib. 9 He restoreth my Soul He reduceth me when like a lost sheep I have gone astray Psa 119.176 A Sheep saith Aristotle is a foolish and sluggish Creature Et omenium quadrupedum stupidissimum aptest of any thing to wander though it 〈◊〉 no want and unablest to return The Oxe knoweth his owner and the Asse his Masters crib Swine in a storm run home and at night will make to the trough But a sheep can make no shift to save it self from tempests or inundations there it stands and will perish if not driven away by the shepheard Loe such a silly shiftlesse thing is man left to himself But blessed be God for a Christ that best of Shepheards who restoreth the lost soul and maketh it to return into the right way giving it rest and causing it to serve Him without fear in holinesse and righteousnesse Luk. 1.74 Hee leadeth mee in the paths of Righteousness Or In plain smooth easie paths or sheep-tracks wherein I may walk unweariably unblameably without cessation or cespitation The wayes of sin are craggy crooked full of errour and terrour leading to those precipices that tend to destruction From such stand off saith Christ to his sheep who are all rationall and will bee ruled by him Joh. 10. For his Names sake i.e. Of his free grace and for his meer mercy-sake Otherwise hee would never do us any of these good offices but let us alone to perish in our own corruptions Vers 4. Yea though I walk thorow the valley of the shaddow of death In the most dark and dangerous places where there is Luctus ubique pavor plurima mortis imago those dark places full of cruelty Psal 74.20 where Wolves wait for mee Though I walk not step thorow not crosse the valley not a dark entry only of the shaddow of death the darkest side of it
penned by David for private use but for publick Assemblies to be sung by the Congregation on the Sabbath and such like times It may very well be that they began their morning Sacrifice with this Psalm as the Latine Church also afterwards did their Mattens or Morning Service Let us make a joyful noyse With a clear and loud voyce as of a Trumpet singing with grace in our hearts unto the Lord. Vers 2. Let us come before his presence Heb. Prevent his face be there with the first Let us go speedily I will go also Zech. 8.21 Let praise wait for God in Sion Psal 65.1 Rabbi Gaon Praveniamus ante diem judicii Let us make haste saith he to do it before the Day of Judgement and lest we be taken with our task undone Others let us anticipate his face that is prepare our hearts at home before we come into the publick or let us give thanks for mercies already received that we may make way for more With Psalmes Oratione prorsà vorsâ Vers 3. For the Lord is a great God Understand it of Christ as the Apostle also doth Heb. 3. 4. 1 Cor. 10. Above all Gods Whether reputed so or deputed as Kings Vers 4. In his hand are the deep places Heb Searching that is much searched aster but sound to be unsearchable A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vo'ucris volan in altum R. Solom The strength of the hills Heb. The heights such as will sport a bird to get to the top of them Depths and heights are his Vers 5. The Sea is his c. Canutus confuted his Flatterers who told him that all things in his Dominions were at his beck and check by laying his command on the Sea Hen. Huntingâ—on to come up no higher into his Land but it obeyed him not And his hands formed the dry land Worship him therefore Rev. 4. Vers 6. O come let us worship and fall down With our whole bodies prostrate on the ground Kimchi our hands and feet stretcht out The Jews gesture of adoration at this day is the bowing forward of their bodies for kneeling they use none no more do the Graecians neither stir they their Bonnets in their Synagogues to any man Spec. Eur. but remain still covered The Lord our Maeker Who hath not only created us but advanced us as hee did Moses and Aaron 1 Sam. 12.6 Vers 7. The people of his pasture Whom he turns not out into Commons and Fallows but feeds among Lillies Cant. 2.16 And the sheep of his hand His Cades brought up at hand eating of his meat and drinking of his cup and lying in his bosome as Uriahs Ewe-Lamb did 2 Sam. 12.3 To day if ye will hear his voyce i.e. Whiles the day of grace lasteth which is not long 2 Cor. 6.2 Qui paenitenti veniam spofpondit peccanti crastinum non promisit saith Gregory Vers 8. Harden not your hearts by unbeleef and the deceitfulness of sin Heb. 3.12 13. which gradually obfirmeth the heart against God As in the provocation As your fathers did at Massah and Meribah be not you as good at resisting the Holy Ghost us they were Act. 7.51 Vers 9. When your Fathers tempted mee The times all along the wildernesse Num. 14 2â— though They saw my works Both mercies and judgements Psal 98.8 yet they were refractory and unmalleable Vers 10. Was I grieved Litigavi vel cum taedio pertuli That do erre in their hearts Wandering though not so wide as to misse of Hell They have not known viz. practically and savingly Vers 11. Vnto whom I sware When put past all patience Patientia lasa fit furor If they enter c. This God sweareth cum reticentia to shew how greatly hee was incensed PSAL. XCVI VErs 1. O sing unto the Lord a new song For this new mercy of the Ark now brought into Jerusalem from the house of Obed-Edom I Chron. 16.23 but especially of Christ typified by the Ark who should bee preached unto the Gentiles beleeved on in the World received up to glory I Tim. 3 16â— Sing unto the Lord all the earth Which they could not do aright till they had heard beleeved and were sealed Ephes 1.13 Unbeleevers can have no true notion of God but as of an enemy and therefore all their verball praises are but a black sanct is suitable to such Saints Vers 2. Sing unto the Lord c. David was at this time full of affection and exultation of Sprit insomuch as Michal mocked him for it 1 Chron. 15.29 and thence this heap of holy expressions to the same purpose Out of the abundance of the heart the mouth speaketh Shew forth his salvation Evangelize Preach the Gospel of salvation by Christ see Psal 40.10 2 Sam. 18.18 Isa 61.1 where the same word is used Form day to day Other news delights us only at first hearing but the good news of our redemption is sweet from day to day ac si in eodem die redemptio fuisset operata saith Kimchi here as if it were done but to day Tam recens mihi nunc Christus est saith Luther ac si hac horâ fudisset sanguinem Christ is now as fresh unto mee as if he had shed his blood but this very hour Vers 3. Declare his glory Hob. Sâ—pher it up in the particulars that God be no loser by you His wonders among all people There is a world of wonders in the work of mans redemption by Christ and all other mercies meet in this as the lines in the center streams in the fountain Vers 4. For the Lord is great Vere magnus est Christianorum Deus said Calocerius an Heathen he is omni laude major merito mituendus saith David here and elsewhere often Sound out therefore and send abroad his worthy praises the others may hear and fear Vers 5. For all the Gods c. Deunculi deastri Those petty Gods those dunghill-deities of the Heathens are nullities indeed they are Devils and those Idolls were their receptacles and as it were their bodies from whence in some places they gave oracles but were silenced at Christs comming in the flesh to the great amazement of their superstitious worshipers But the Lord made the Heavens With singular artifice Heb. 11.10 Clem. Aleâ— Paid l. 1. c. â—â— using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every engine of wisdome Vers 6. Honour and Majesty are before him These are his Harbingers and they go often coupled as Psal 21.45.111.145 Job 40. c. By the former seemeth to be meant outward port and splendour by the latter inward reverence and respect following thereupon Strength and beauty are in his sanctuary Gods glory shineth more in his Church than in all the World besides Vers 7. Give unto the Lord See Psal 29.1 2. One rendreth it Tribuite ponderose unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onus pondus portate to shew that our praises of God should bee ponderous and substantiall Vers 8. Give
present wheresoever present The Heavens have a large place but they have one part here and another there Not so the Lord hee is not commensurable by the place but every where all-present But the Earth hath hee given Or let out as to his Tenants at will for he hath not made them absolute owners to do therein what they will and to live as they list Yee have lived in pleasure on the Earth and been wanton Jam. 5.5 A heavy charge Calvin tells of a loose fellow that used in his cups to alledge this text Vers 17 The dead praise not Therefore bee active for God while wee are upon Earth where for this hee give thus life and livelihood See Psal 6.6 Vers 18 But wee will blesse the Lord For if hee lose his praise in us hee will lose it altogether and so all things will come to nothing quod abfitâ— PSAL. CXVI VErs â— I love the Lord Heb. I love because the Lord hath heard c. Vox abrupta ecliptica an abrupt concise ecliptical expression betokening an inexpressible unconceiveable passion or rather pang of love such as intercepteth his voice for a time Saâ—â—â—beo Tremel till recollecting himself and recovering his speech hee becometh able to tell us not only that hee loveth or is well satisfied but also why he loveth and is all on a light flame as it were viz. Because hee hath heard my voice Though but an inarticulate incondite voice Lam. 3.56 Thou hast heard my voice hide not thine ear at my breathing at my cry And my supplications My prayers for grace when better formed and methodized Vers 2 because hee hath inclined his ear As loth to lose any part of my prayer though never so weakly uttered therefore hee shall have my custome Psal 65.2 O thou that hearest prayer unto thee shall all flesh come As long as I live Heb. in my dayes that is say some whilst I have a day to live Others sense it thus In the time of my affliction confer Psal 137.7 Lam. 1.21 which by the word dayes hee noteth to bee of long continuance Vers 3 The sorrows of death compassed mee See Psal 18.4 5. Pictura poetica ingentium periculorum Sorrows or pangs and those deadly ones and these compassed mee as a bird in a snare or a beast in a grin The pains of Hell or the griefs of the grave gat hold Heb. Found mee as Num. 32.23 I found trouble and sorrow Straits inextricable cause sorrows inexplicable The word signifieth such sorrow as venteth it self by sighing Isa 35.10 51.11 Vers 4 Then called I upon the name of the Lord That strong Tower whereto the Righteous run and are safe Prov 18.10 Others have other refuges the witch or Endor the god of Ekron the arm of flesh c. O Lord I beseech thee Ana blandiontis deprecantis particula The Psalmist here hath a sweet way of insinuating Sic Nâ—ì Philem. 20. Rev. 1.7 and getting within the Lord which oh that wee could skill of Deliver my soul q.d. It is my soul Lord my precious soul that is sought after oh deliver my soul from the sword my darling from the power of the dog Psal 18.20 Vers 5 Gracious is the Lord c. Gracious God is said to bee and mercifull that wee despair not Righteous also that wee presume not Or faithfull in performing his promises as 1 Joh. 1.9 and this was Davids comfort amidst his sorrows Vers 6 The Lord preserveth the simple Heb. The perswasible opposed to the scorner Prov. 19.25 the plain-hearted opposed to the guilefull 2 Cor. 1.12 11.3 Rom. 16.19 the destitute of humane help that committeth himself to God and patiently resteth on him for support and succour Psal 102.1 17. I was brought low Or drawn dry I was at a great under at a low ebbe I was exhausted or emptied as a pond strengthlesse succourlesse clean gone in a manner And hee helped mee The knowledge that David had of Gods goodnesse was experimentall See the like Rom. 8.2 A Carnal man knoweth Gods excellencies and will revealed in his word only as wee know far Countries by Maps but an experienced Christian as one that hath himself been long there 1 Cor. 2.14 15 16. Vers 7 Return unto thy rest O my soul The Psalmist had been at a great deal of unrest and much off the hooks as wee sayâ— Now having prayed for prayer hath vim pacativam a pacifying property hee calleth his soul to rest and rocketh it asleep in a spirituall security Oh learn this holy art Acquaint thy self with God acquiesce in him and bee at peace so shall good bee done unto thee Job 22.21 Siâ— Sabbathum Christi Luth. For the Lord hath dealt bountifully with thee Of Sertorius it is said that hee performed his promises with words only And of the Emperour Pertinax that he was magis blandus quam beneficus rather kind spoken than beneficiall to any Hinc dictus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noâ— so the Almighty Vers 8. For thou hast delivered my Soul c. The better to excite himself to true thankfullnesse hee entreth into a particular enumeration of Gods benefits It is not enough that wee acknowledge what God hath done for us in the lump and by whole-sale See Exod. 18.8 how Moses brancheth out Gods benefits So must we rolling them as Sugar and making our utmost of them Vers 9. I will walk before the Lord Indefinenter aâ—bulabo I will not onely take a turn or two with God go three or four steps with him c. but walk constantly and in all duties before him with him after him Hypocrites do not walk with God but halt with him they follow him as a Dog doth his Master till hee comes by a carrion they will launch no further out into the main than they may be sure to return at pleasure safe again to the shore In the land i.e. here in this world called also the light of the living Psal 56.13 and 52.5 Job 28.13 Vers 10. I beleeved therefore have I spoken Fundamentum et fulcrum vera spei est fides viva Hope is the daughter of faith but such as is a staff to her aged mother and will produce a bold and wise profession of the truth before men as also earnest prayer to God It is as the Cork upon the Net though the lead on the one side sink it down yet the Cork on the other keeps it up Some translate the words thus I beleeved when I said I am greatly afflicted I beleeved when I said in my haste all men are Lyars q. d. Though I have had my offs and my ons though I have passed through several frames of heart and tempers of soul in my tryals yet I beleeved still I never let go my hold my gripe of God in any perturbation Vers 11. I said in my haste in my heat trepidation concussion out-burst Saints may have such as being but men subject to like passions and as