all This he speaketh according to the law then in force sée Psalme 33 2. and not to tie vs to the vse of the same euen vppon the Harpe he repeateth the same thing agayne d.q. vse all the meanes you maye the better to prouoke you to performe that dutie with a singing voyce d.q. ioyne to your Musicall instrumentes songes expressed and vttered with your owne voyces because that without them the sounde of the Harpe or any other musicall instrument is to little or no purpose Verse 6. With shalmes and sounds of Trumpets he addeth other instruments vnderstanding as was before noted the vse of all musicall instruments allowed by the Lord to his people sing loude i. blowe them vp chearefully and couragiously and make them to giue a loude noyse or sounde for I rather referre this to the musicall Instrumentes then to mens voyces before the Lorde the King i. before the Lorde whome we serue who is King and ruler ouer all the Worlde Verse 7. Let the Sea roare vz. in token of ioy and thankefulnesse and all that therein is sée Psalme 96. verse 11. the World q.d. Let the Worlde i. the frame of the worlde as the heauens earth c. reioyce and be glad also and they i. all creatures whatsoeuer that dwell therein i. haue their liuing being and continuaunce or aboade in the same Verse 8. Lette the floudes vz. of the earth he meaneth by this worde eyther the standing water or the running riuers whiche are different from the sea clappe their handes vz. for ioye and gladnesse meaning by the signe of gladnesse the thing it selfe and not that flouds haue handes and let the Mountaynes i. the greate and huge hils reioyce together i. testifye also their ioyfulnesse and gladnesse with the rest of the creatures In that he ascribeth this reioysing to dumbe and insensible creatures it is q.d. Let euery one inforce himselfe as muche as he can or will and yet he shall neuer yéelde prayses sufficientlye aunswering the greatnesse of Gods grace Verse 9 Before the Lorde for the sence of this whole verse sée before Psalme 96.13 where you shall fynde it almost worde for word De. Verse 1 teacheth vs to be thankefull to God for his greate workes and power also that the Lord alone without any helpe or ayde of man is hee that defendeth his Church Verse 2 teacheth that God doth his workes openly not only to the end that no man might pretend ignoraunce thereof but also that therby euery man might be prouoked to prayse him Verse 3 sheweth that God in déede is euer as good as his worde whether it be in respecte of particular persons or generall persons Verse 4 teacheth vs to inforce our selues by all the meanes we can to prayse the Lord. Verse 5.6 deliuer the same doctrine vnto vs. Verse 7.8 teach vs euen by the example of insensible creatures to be stirred vp to performe the same Ver. 9. teacheth that Gods iustice and iudgement is alwayes vpright howsoeuer corrupt mans is Psalme 99 Di. THis Psalme may be deuided into two partes In the first the Prophet exhorteth the faythfull to prayse God for the greatnesse of his excellency and power and for his singular graces and goodnesse bestowed vpon them from verse 1. to the end of the 5. In the second he expresseth Gods loue towardes their fathers and auncestors for which also he prouoketh theÌ„ to worship and praise the Lord from verse 6 to the end of the Psalme Se. This Psalme hath no title Verse 1. The Lord raigneth sée Psal 93. ver 1. and he meaneth specially amongst his people the people of the Iewes let the people vz. which border round about them other their enemies though they be neuer so far of tremble vz. euen for feare of this Lord who wil defend his own and punish them he vz. that ruleth and gouerneth al thing according to his good pleasure sitteth betwéen the Cherubins this is a description of god q.d. euen that God which hath shewed himself familiarly to Israel he it is that ruleth beareth the sway sée Exod. 25.22 let the earth be moued i. treÌ„ble and be afrayd as it were at his presence q.d. Let al creatures hauing life or without life striken with his presence and Maiestie yield him singular reuerence and honour Ver. 2. The Lord is great i. hath declared himself to be mightye and strong in al places but specially in Sion i. amongst his own people amongst whom he hath shewed the greatest testimonies of his power putting Sion the principall place of their abode for the people themselues he is high aboue all the people vz. of the world he meaneth not by this that he ruleth and gouerneth them for â—â—eir saluation but that he is exalted ouer them to scatter their counsels and to beate downe and ouerthrow their enterprises Verse 3. They i. the faythfull and godly people shall prayse vz. both in word and déede thy great and fearefull name i. thy Maiestye and power whiche is full of mighte and feare for it is holy and therefore méete to bee praysed and magnifyed Verse 4. And the Kinges power q.d. yea they shal praise the power of the great and mighty King that loueth iudgement i. that not onely liketh and alloweth but also executeth vpright iudgement and marke that after he had as it were set vp God in his seat he speaketh of the maner of his gouernment affirming that God is in such sort mighty and strong that yet notwithstanding hee hath not a tyrannous force with him but that his power is ioyned with his iustice and vprightnes for thou vz. O Lord a sodain change of the person from the third to the second hast prepared equitie i. hast appointed and established amongst thy people a good and vpright forme of gouernment which is a verye good rule to liue well and righteously one with another thou hast executed vz. faythfully and with all vprightnesse iudgemente and iustice i. true iudgement sound iustice in Iaakob i amongst the people of Israel who discended froÌ„ Iaakob meaning no doubt further vnder these terms a iust holy gouernment of the Church and people of God Verse 5. Exalt vz. with your songes of praise and thanksgiuing the Lord our God i. the Lord whom we his people serue who is indéede the only true God Iohn 17.3 and fall downe vz. before him and that in token of true reuerence and worship sée Psalme 95.6 before his footstoole the Chaldean paraphrase expoundeth it thus before his footestoole i. in his Temple others thus Before his Footestoole i. before the Arke of Couenaunt whiche is therefore as they suppose called God his Footestoole because the Iewes shoulde not staye too muche vppon the outward signe but shoulde lifte vp their harte to Heauen that they might there beholde the incomprehensible glory of God I would expounde it thus Before his Footestoole i. fall downe euen vnto the grounde or pauement of the Temple vpon which GOD
experience he had had in times past of Gods goodnesse towardes him and this is in verse 3.4.5 In the thirde hee prophecieth of the continuance of his kingdome and promiseth thankfulnesse vnto God for the same and this is in verse 6.7.8 The Title of this Psalme is expounded before Psalme 4. Verse 1. Se. Heare my crie i. graunt my earnest request and the same is meant by giue eare vnto my prayer not that Dauid doubted whether God heard or no but that he would fayne with some spéede haue had his sute yéelded vnto Verse 2. From the ends of the earth it should rather be from the ends of the lande vz. of Israell for Dauid flying fore feare of his sonne Abshalon vpon which occasion I suppose this Psalme was made passed ouer Iordan to Mahanaim whether also Abshalon followed him Samuel 17.24 will I crye vnto thée i. Pray earnestlye and feruently when my hart is oppressed vz. with sorrow and gréefe to sée my sonne rise vp agaynst me and my people also to followe him bring mée vnto the Rocke i. set me vpon a verye high and safe place from whence I may behold my enimies and be safe from their force that is higher then I i. that is more sure and safe then I and all the forces I haue or am able to make Ver. 3. For thou hast bin mine hope i. he alone in whom I haue hoped and trusted and a strong towre i. a most sure defence kéeping me always safe sound from the force of mine enemies for though he speak but in the singular nūber of one yet no doubt he meaneth the rest and this verse containeth a reason of his prayer taken from former experience Verse 4. I shall dwell in thy tabernacle tabernacle is not put here for the Arke but it is put for a tent or pauilion being a metaphor taken from warfare where those that are in the kings tente dwell as it were in a very safe place because the king and those that are with him be alwayes the safeliest prouided for To dwell then in Gods Tabernacle is to haue abiding in such a place as where nothing can hurte him and this sence may appeare to be right by the other member of this verse for euer i. al the dayes of my life vpon the earth and euer after when I shal be receiued to thée and my trust shall be vnder the shadow of thy winges q.d. This shall bee my trust that lying vnder thy protection I shall be safe sée Psalme 17.8 Ver. 5. Hast heard my desires i. graunted the thinges I prayde for thou haste giuen an heritage both in this life vz. the lawfull inioying of earthly things which doe indéede appertain to the only seruaunts of God and also in the life to come prepared for those that feare his name i. that of a certayne childlike reuerence that they haue of his Maiestie in their harts yéeld vnto him that seruice in this life that he requireth of them Verse 6. Thou shalt giue the King i. me that am the King speaking of himselfe in the third person a long life his yeares shall be as many ages vz of men and their posterity layde together he meaneth nothing else but that he should liue and raigne long This was fulfilled certaynly in Dauid who raigned King forty yeares but specially it is accomplished in Christ whose Kingdome indureth for euer Verse 7. He Marke how he speaketh still of himselfe in the thirde person shall dwell before God i. shall haue God alwayes gracious and fauourable vnto him by reason of his fatherly prouidence and care that he hath ouer his For to dwell before God is not only to liue in his presēce for the wicked are neuer remoued from that but to fynde him gracious louing as those whom the Prince continually vouchsafeth his sight for euer i. a long time if you referre it to Dauid but perpetually if you referre it to Christ prepare vz. for the King mercy and faithfulnesse i. by mercy he meaneth compassions that Magistrates vse as when in pronouncing sentence agaynst any they shew that they do it with a tender hart and by faythfulnesse he meaneth truth equity and vpright dealing rendring to euery man according to his cause that they may preserue him vz. in his kingdome and make his raigne and gouernment sure Sée Prouerbs 20.28 also Prouerb 29.14 Verse 8. So will I alwayes sing prayse vnto thy name i. continually prayse thy maiestie for inabling me to execute my office in performing dayly my vowes q.d. by this meanes shall my prayse and thanksgiuing appeare in that I will performe as signes of my thankfulnesse and obedience the vowes that I haue made vnto thée Do. Verse 1. Teacheth vs so to be earnest in prayer with our God not that he hath néede thereof but for our owne cause because it is a good meanes to cause vs to spéede Verse 2. Teacheth that prayer is not tied to any place as to think that for the places sake our prayers should be the better it teacheth also that in the heauinesse of our hart we should then specially praye as also Iames 5.13 Verse 3. Teacheth that nothing can more forciblye cause vs to hope in God then the vnfayned remembraunce of the ayde that we haue receiued from him Verse 4. Teacheth that God alone must be our refuge and protection Verse 5. Sheweth that God graciously graunteth the holy prayers of his Seruaunts and neuer destituteth those eyther of bodily or spirituall blessings that call vpon him Verse 6. Long life to all and namely the long raignes of Kinges and Princes is a speciall gift of God Verse 7. Teacheth that Magistrates knowe not how to rule vnlesse the Lorde apt them for it it teacheth also that tender hartednesse and vpright execution of iustice be the proppes and stayes of kingdomes and countries Verse 8. Teacheth Gods children thankfulnesse yea continuall thankfulnesse and the manifesting of that thankfulnesse by the exercises of Gods holy religion and the fruits of obedience Psalme 62. THis Psalme though somewhat shorte Di. hath yet foure speciall parts In the first is comprehended his entraunce or Exordium wherein the Prophet sheweth that he hangeth only on God and this is in the two first verses In the second he reproueth his enemies for their mischieuous imaginations lyings flatteries c. shewing what iudgement shall fall vpon them therefore Verse 3.4 In the third part he propoundeth the doctrine of confidence in God exhorting the faithfull to hang vpon him because man is but vaine and dehorting the wicked from their sinne and this reacheth from verse 5. to the end of the 10. In the fourth he confirmeth his doctrine shewing that God hath iudgement in the one hand and mercy in the other to render to euery one according to their déeds and this is in the two last verses The title of this Psalm is expounded before Psal 39.1 Ver. 1. Se. yet my soule q.d. notwithstanding al the afflictions
his sight neither wil the God of Iaakob regard it q.d. hee will make no great account of our transgressions so the wicked are caryed away into sinne perswading themselues either that God maketh no account of it or if hée doe they are able to stoppe his eyes vppe and to shut his mouth Verse 8. Vnderstand vz. howe farre yee goe astray and deceiue your selues q.d. nowe at the length bee of a better mynde yee vnwise i. yee wicked and vngodly men as Psal 92.6 among the people hee meaneth by this speach not onely that they committed sinne in the sight of the people but were as a man woulde saye the ringleaders of the rest and yée fooles i. O yée wicked people as generally you shall haue that worde so vsed throughout the Prouerbes when will yee bée wise i. when will yée returne and bée of a better mynde for that is true wisedome in déede Ver. 9. Hée that planted the eare vz. in the heade and that place of the head meaning thereby the creating and making of it shall hee not heare q.d. it can not bée but hée must needes heare or hee that formed the eye i. hée that not onely gaue shape but substaunce also and being vnto it shall hée not sée q.d. it can not bée auoyded but hée must needes sée and therefore that is a vayne perswasion which you haue to thinke that hee doeth not beholde and marke your wordes and déedes and this is a reason taken from the very order of nature q.d. if GOD giue men power to heare and sée can any thing then be hidden from him as you suppose no in déed Sée such a like argument vsed Exodus 4.11 Verse 10. Or hée that chastiseth vz. with his punishmēts and iudgments the nations i. whole peoples countries yea and the whole world as in the general flood shall hée not correct vz. you that with the same or like punishments q.d. you may assure your selues that hée will come vppon you in seuere iustice and iudgement And this is an argument taken from the more to the lesse q.d. if GOD chastise and correct all people without partialty or respect of persons will he leaue some fewe men vnpunished no in deed he that teacheth man i. all mankynde and euery man that hath any thing knowledge i. any knowledge or vnderstanding that hée hath shall not hée knowe vz. the sinnes and iniquyties which you commit against him either openlye or secretlye q.d. assure your selues hée knoweth them all Verse 11. The Lorde q.d. whatsoeuer you imagine yet this is certaine that hée knoweth i. heareth seeth correcteth yea and pronounceth iudgement of the thoughtes of man i. not only the thinges that man thinketh but also the wordes hee speaketh and the workes hee doeth putting thought which is the beginning of euery thing for the pursuite and perfourmaunce of the thinges themselues that they are vanitye i. that they are vayne and shall come to no ende as by the iudgement which hée will execute vppon them shall appeare Verse 12. Blessed is the man i. certainely hee is in good case howsoeuer the world déeme of him And marke how after hee had reproued the wicked hee commeth to comfort the good whome thou chastisest vz. for a small while and that either by the ministery of wicked and vngodly men as verse 5. and 6. of this Psal or else by thine owne hande and crosses of tryall and teachest him vz. to walke in thy law i. according to the rules prescribed in the same Verse 13. That thou mayest giue him rest vz. after some short and small affliction as Psalme 30.5 vnderstanding by rest deliueraunce from all daungers and distresses and peace after the same deliueraunce from the dayes of euill i. from the tyme wherein hée was exercised with affliction and aduersitie while the pit is digged for the wicked i. not onely while the vngodly is afflicted as though he ment that the good being deliuered the vngodly shoulde bée punished in this life but also death and destruction from the Lorde is prepared for them and commeth vppon them Sée 2. Thessalonians 1. ver 5.6.7 Vnderstanding by pit death and destruction and by digging the preparing and performing thereof Ver. 14. Surely the Lorde will not faile his people i. deceiue or disappoint them in any thing neither will hee forsake his inheritaunce vz. vtterly or for euer hee here laboureth to staye the faythfull vppon the assured loue and trueth of the Lorde Verse 15. for iudgement i. Gods iudgements which in this worlde is rather executed vppon the good then vppon the badde shall returne to iustice i. shalbée brought to full and assured iustice euerye man hauing yéelded to him his right vz. affliction to them that afflict and to the afflicted Gods kingdome for which they suffer Sée 2. Thessalonians 16.7.8 not as though Gods iudgements executed in this life were vniust for hee is iust in all his workes and holy in all his wayes but because wee haue in this life but the beginning of them and in the great daye the full measure of iustice shalbée made manifest and all the vpright in heart i. all that are soundly and sincerely without hypocrisie giuen to godlinesse shall followe after it vz. chearefully meaning by the worde following not onely the approuing of it but also a holy desire to sée and imbrace the same Verse 16. Who will rise vppe with mee i. for mee against the wicked hee meaneth that none woulde defende him and his cause against the wicked or who will take my part against the workers of iniquity q.d. none saue God only by this the Prophet sheweth in his owne example that vnlesse GOD had holpen him hée had béene vtterly cast away so much was hee despised of all and so little coulde or woulde any mans helpe preuaile Verse 17. If the Lorde had not holpen mee vz. in the tyme of my distresse and feare by the woorde holpen hee meaneth plentifull helpe and deliueraunce my soule had almost dwelt in silence i. I shoulde haue béene dead and buryed hée putteth the worde soule for life as sundry tymes before and dwelling in silence for lying in the graue which is called the place of silence not onely because the deade haue no féeling force speaking c but also because they haue no power as then to prayse GOD. Sée Psalme 6.5 also Psalme 115.17 and by the worde almost hee meaneth not that hee shoulde haue escaped death but that hee shoulde shortly haue dyed Verse 18. When I sayde vz. either in wordes or thought in my heart that which followeth my foote slydeth i. I am come nowe into some one daunger or other and I seeme thereby to bee cast awaye and euen at deathes dore as it were If any man list to to take it of small daungers because slyding or slipping of the foote is no great matter I will not gainesay it thy mercye O Lorde stayed mee vz. from falling either into daunger or perill of destruction or into
the same alway i. all the dayes of my life q.d. I fainte weare awaye and consume with a holy desire that I haue to knowe and obserue thy lawe Verse 21. Thou vz. O Lord hast destroyed vz. iustlye by thy great mighte and power the proude i. the wicked vnbeléeuing and obstinate people for vnbeléefe is the mother of pride as faith is the mother of humilitie cursed are they i. all they of what estate or condition soeuer they are that doe erre vz. in their life and conuersation and this worde of erring doeth not signifye euery offence indifferentlye but an vnbrydeled licence whiche procéedeth from the contempt of GOD sée verse 10 of this Psalme and the word wander from thy commaundements vz. which thou hast prescribed as footesteppes and paths for me to tread in Verse 22. Remoue vz. very farre and that of thy goodnesse and mercy from me vz. thy poore and vnworthy seruaunte shame and contempt which the wicked and vngodlye haue purposed to bring vpon me for i. because I haue kepte thy testimonies vz. in my life and conuersation q.d. suffer not the wicked to diffame and mocke mée for this that I studye to obserue thy Lawe meaning that in that respecte and for that cause only the wicked did contemne mocke and despyse him Verse 23. Princes also i. great and mightye men as Magistrates and Iudges q.d. I was scorned and contemned not onlye of the common sorte of people but of great personages did sit vz. in the place and on the seat of iudgement and did speake vz. there and that openly where they should haue vttered nothing but iustice and truth this hee alleageth as a circumstaunce to aggrauate the sinne of those Rulers agaynst me vz. in my iust cause and that with mockes and tauntes but thy seruaunt i. I thy seruaunt speaking of himselfe by chaunging the person in the thyrde person did meditate vz. notwithstanding all that they spake or sayde agaynst mée in thy statutes i. in thy lawe and worde q.d. I did couragiously neglecte the shame and contempt which they did purposely lay vppon mée And this no doubte did muche wounde him that he was mocked not onlye of the popular sorte but of the mightiest amongste them yea euen of them that sate in the iudgement seate Verse 24. Also q.d. I did not only meditate in them but I tooke also singular delight and pleasure in them thy testimonies are my delighte i. I take my only pleasure and pastime in them and my Counsellors i. they by whose counsell I gouerne my selfe Dauid speaketh here after the manner of men and namely Princes who will doe nothing without the aduise of them that are of their counsell whereby he declareth that we must not stay our selues vppon our owne vnderstanding and wit but vppon the worde of God onely Verse 17 teacheth vs that our life is giuen vs Do. and shoulde be spent in the obedience of Gods truth Verse 18 teacheth vs that in respect of apprehending Gods misteries we are of our selues blinder then béetels till GOD open the eyes of our vnderstanding Verse 19 setteth out the wretchednesse misery and ignoraunce that is in vs not only before but after regeneration Verse 20. teacheth vs to haue a holy hunger and thirste not onlye after the knoweledge but also after the practise of God his lawe Verse 21 teacheth vs that GOD cannot awaye with proude men also that disobedience to Gods lawe pulleth his curse vppon vs. Verse 22 teacheth vs to praye to bée deliuered as GOD will from shame and contempt amongst men Verse 23 teacheth vs first that it is no new thing to haue mightye men to bée enemyes to Gods children secondlye that the more they shall trouble vs by persecution reuyling or otherwise the more we should giue our selues to meditation of God his word and the exercises therein prescribed Ver. 24 teacheth vs also two thinges firste that we should take singuler delight and pleasure in GOD his word otherwise there is little hope of profiting thereby secondlye that wée should haue it in this reuerence neuer to doe any thing but to aske aduise of the word whether we may do it yea or no. Daleth Di. THis is the fourth letter and serueth to distincte the fourth parte of the Psalme which generally comprehendeth an earnest praier of the Prophet desiring God somtime to instruct him in his wayes Verse 26 27 29 somtimes he prayeth to be deliuered from gréefes and troubles wherein he was verse 25 28 31 sometimes he setteth out the purpose that he had within him of obedience to the law verse 27 30 31 32. Se. Verse 25. My soule i. my life yea I my selfe in respecte of the outward and inward man cleaueth to the dust i. is not only nigh to deaths doore as it were but is full fraught with calamities and miseries so that I am cast downe and lie prostrate vnder them quicken mée vz. thus distressed q. d. Restore me to a better state and condition of life according to thy woorde vz. whiche thou hast giuen vnto me Hée putteth the worde which is the whole for the promises which are a part thereof Verse 26. I haue declared vz. from the bottome of my hart and that vnto thée alone my wayes i. not onely my matters affayres and thoughts but all my miseries yea very harte and order of lyfe committing them as it were into thy handes and thou heardest mée vz. thus praying and declaring my gréefes vnto thée vnderstanding by hearing graunting of his requestes teache mée thy statutes i. instructe mée in thy law and learne mée to leade my life according thereto q.d. I haue heretofore declared all my thoughtes vnto thée without hypocrisie or deceate I haue also committed all my actions and affections to thy care and referred all my enterpryses to thy good will hanging wholye vppon thy prouidence and thou hast heretofore hearde mée and taughte mée doe the lyke for me nowe Verse 27. Make me vz. that am so blinde and ignoraunt to vnderstand vz. rightlye and soundlye the waye of thy preceptes i. after what sorte and order I am to liue and directe my selfe and lyfe according to those thinges that thou haste commaunded mée in thy Lawe and I will meditate vz. continuallye and with a good harte thorowe thy goodnesse in thy wonderous workes i. in those workes whiche thou haste done and bée wonderfull because they farre excéede the reache of mans witte I had rather reade in thy wonders i. in the wonders of thy lawe sée before verse 18. of this Psalme Verse 28. My soule i. my life and I my selfe as verse 25. melteth i. consumeth and weareth awaye hée vseth a word here whiche signifieth dropping q.d. Droppe by droppe as it were my life perisheth and being made thinne consumeth awaye I wéepe so much for heauinesse vz. of harte whiche I haue by reason of the outward and inward gréefes whiche I sustayne rayse mée vp vz. euen as it were from deaths dore Hée meaneth by
felt is the speciall matter of comfort to al his children Ver. 77. Teacheth vs that wee can not liue no not in this life much lesse in the life to come without Gods great mercy Ver. 78. Teacheth vs that wee may pray against the wicked also what the nature of the wirked is vz. to vse force and flattery against Gods Saintes to worke them hurt if they can thereby lastly that serious meditation in Gods lawe is a singular comfort agaynst the assaultes of our enemies Ver. 79. Teacheth vs to pray for them that bee shrunke away euen as for our selues also that there is no right worshippe of God without the knowledge of his woorde Ver. 80. Teacheth vs to pray earnestly against the sinne of hypocrisie and dissimulation Caph. Di. THe Prophet in this eleuenth part maketh hearty prayer to the Lorde for helpe and deliuery first because of the miserable estate wherein hee himselfe was in respect of his owne person verse 81.82.83.88 Secondly in respecte of the great outrage and cruelty of his enemies verse 84.85.86.87 Se. Verse 81. My soule faynteth i. my life is euen as it were consumed for thy saluation i. with looking for helpe and deliueraunce from thée yet q.d. notwithstanding all this great distresse wherein I am I doe wayte vz. in hope and patience for thy worde i. for the accomplishment of those thinges which thou in thy worde hast promised q.d. I haue in great patience waited for deliuerance from thée and wil waite for it still for by fainting hee vnderstandeth a certaine patience whose force though it séeme to be vtterly lost yet doeth it not altogether forsake them in whome it is who séeme notwithstanding to bee dead but putteth into their heartes secret gronings yea such as men cannot well expresse Ver. 82. Mine eies i. the power strength and sight of mine eies faile i. decayeth and waxeth dimme for otherwise hée had his eyes still for thy promise i. with looking for the accomplishment of thy promise so long thou séemest to mée to deferre and put it off saying i. in so much that I burst foorth into this speach and saide when wilt thou comfort mee vz. distressed and afflicted on euery side such a sore conflict and battaile had Dauid within himselfe Verse 83. For I am like a bottle vz. made of beastes skinnes in the smoke i. hanged vp in the smoke hee meaneth that through griefe and misery hée was wrinkled withered dryed away and consumed as it were yet do I not forget thy statutes q.d. my miseries driue me not into a forgetfulnes of thée and thy word but make mee more to remember thée it Verse 84. Howe many are the dayes vz. of affliction and trouble of thy seruaunt i. which thy seruaunt shall indure Sée Psalme 116.2 in the Prophetes also we shal read this phrase the dayes of Egipt the dayes of Babilon c. when wilt thou execute iudgement i. when wilt thou punish on them that persecute me vz. without a cause Verse 85. The proude Sée before ver 51.69.78 haue digged pits for me i. haue secretly and by ambushes as it were sought my death and destruction Sée Psalm 7.15 which vz. craftie and subtil kinde of dealing is not after thy lawe i. consenteth not with the trueth of thy woorde but directly fighteth against it and this hee addeth to moue the Lorde the rather to execute iustice Immanuel referreth it to the persons thus The proude who conforme not themselues to thy lawe i. will not bee ruled after thy woorde nor order their life according to it haue digged pittes for mee but me thinketh the other sence is as playne Verse 86. All thy commaundements i. they all generally and euery one of them particularly are true i. most true yea trueth it selfe and in all trueth and vprightnesse enioyned men to obserue them they i. the proude and wicked men persecute mée falsely i. not only without a cause on my part but lyingly and slanderously in respect of themselues helpe mée vz. thus distressed and deliuer mee from these bloody and cruell men Verse 87. They had almost consumed me vz. through their wicked deuises and cruell practises vppon the earth i. liuing here vppon the earth with them Immanuel readeth it better thus cast downe vppon the earth i. being very much humbled and afflicted q.d. my miserie coulde not moue them to pity mee but the more weake I was the more cruell they were against mée but vz. for all that I forsooke not thy statutes i. I ceased not to beléeue thy woorde and to walke in obedience of it Verse 88. Quicken mee i. recreate and refresh mée ouer all my troubles and as it were call mée backe from death to life according to thy louing kindenes vz. which thou wast wont to shewe to thy seruaunts and hast heretofore declared vnto mee so shall I kéepe vz. diligently and carefully the testimonie of thy mouth i. thy woorde and lawe which is thus named to set out the authoritie that it hath in it selfe and shoulde haue amongest men Sée ver 13. of this Psalme Ver. 81. Teacheth vs that howsoeuer the faith hope Do. and patience of Gods children bee for a time darkened yet is is neuer vtterly quenched or put out Ver. 82. Teacheth vs that God many times bringeth his children to a lowe ebbe and doth for a long while withholde his aide yet doeth he not altogether for euer forsake them it sheweth also what great conflicts the godly haue in their troubles Ver. 83. Teacheth vs that no misery shoulde make vs to forget Gods word nay rather the more our miseries are the more should we meditate therin because in it only is sound comfort to be found Ver. 84. Teacheth vs that euen Gods children do many times desire to know those things which the Lord hath not particularly reuealed vnto them in his word Ver. 85. Teachech vs that the wicked are both cruel and crafty Ver. 86. Teacheth vs that the more egerly men molest vs the more earnestly we should call vpon God for his helpe Ver. 87. Teacheth vs two things first that the vngodly are without bowels of pity and compassion secondly that we should be so rooted in the loue and knowledge of God and his trueth as nothing shoulde pull vs away therefrom Ver. 88. Teacheth vs that wee can performe nothing obediently to God till it please him to giue vs the grace and strength Lamed Di. IN this part the Prophet maketh plaine proofe of the certainety continuance and truth of Gods word first by the very works of creation ver 89.90.91 secondly by his owne particular experience and practise ver 92.93.94 and so on to the end of this part Se. Ver 89. O Lorde thy woorde indureth for euer in heauen q.d. euen the very heauens can be witnesse of the continuance and constancie of thy worde séeing that they in the strength of thy word continue and abide much more shall thy word it selfe indure Some expound it thus the Prophet affirmeth
followeth as a citie that is compact together in it selfe i. as a faire glorious and round city whose buildings are euen and proportionable one of them with an other and by this hee compareth the concord which was amongst the citizens of Ierusalem to buildings houses wel proportionably set together Ver. 4. Whereunto i. to which Ierusalem the exercises of religion obserued there the tribes i. the twelue tribes of Israel euen the tribes of the Lorde i. the tribes which the Lorde himselfe hath to be his speciall portion and inheritance for this is added both for explication of the former to set out also the excellency of the persons goe vp vz. to worship and serue God and he vseth the word of going vp because the City stood vpon an hil according to the testimony to Israel i. according to the ordinance that God had ratified established amongst the Israelites by which he sheweth that they did nothing in that behalfe but by warrant from god Immanuel turneth it thus to the testimony of the Israelites i. to the Arke of the testimony which god gaue to the Israelits and for that end he allegeth Exod. 25.21.22 others read it thus which is a testimony to Israel vz. of the couenant made betwéene god and them but methinketh the first sense is most plain of al to praise the name of the Lord i. to set forth by praise and thanksgiuing the maiesty power and glory of God and he putteth one part of Gods seruice for the whole and note that in this verse he commendeth Ierusalem for the exercises of religion as in the next for the execution of iustice equity Ver. 5. For there i. in Ierusalem are thrones set for iudgement i. iudgement places are erected and established putting the places of publike iustice for iudgment and iustice it selfe the persons that administer the same because it were in vayne to haue the places without the men the matter euen the thrones of the house of Dauid i. thrones appointed by God to Dauid and his posterity for so I take house to be vsed in this place and this repetition importeth that it was Gods purpose to haue the prerogatiue of the kingdom established in Dauids posterity vntil such time as the true eternitie of that kingdom were manifested in Christ who hath his throne in the middest of his church Verse 6. Pray vz. O al ye good and faithful people for he vttereth his speach in the plural number for the peace of Ierusalem i. the felicity prosperitie and quietnes of it both publike priuate inward and outward as may appeare by the words following to the end of the Psal let them prosper vz. in al goodnes thus hee teacheth them to pray not only for it but for all them that cary any good affection to it that loue thée vz. vnfeignedly and with a good heart Ver. 7. Peace i. al maner of prosperity and blessednes as ver 6. of this Psalm be within thy wals i. within thy houses O Ierusalem which are compassed about with wals the Hebrew word doeth signifie a ditch wherewith cities are commonly compassed and that maketh some to turne it thus in thy ramparts that is in places about thée appointed for thy defence whatsoeuer it is he wisheth well to the Citie and people and prosperitie within thy palaces i. in the greate and noble houses that are within thée so that he would haue al sortes blessed the city it selfe both within and without Ver. 8. For my brethren vz. which serue God with me dwel there and repaire thither for the exercises of gods religion as I do and neighbors sake to whom I am bound to doe good by gods lawe to loue as my selfe I wil wish thée now i. euen at this present and not onely now but al the dayes of my life if my wishing can do thée good thou shalt not want it prosperity i. all maner of prosperous and good things And these be Dauids owne wordes testifying his great loue to the place of Gods worship and his brethren assembled there Ver. 9. Because of the house i. because of the seruice of the Lord which is in that place where the Arke is so hee putteth the place of worship for the worship performed in it of our God i. of the Lord whom we al serue I wil procure vz. by all the meanes that possible I can thy wealth i. al prosperity and goodnes for thée so he sheweth that hee sought not his owne profit only or the profit of those that were his but generally of the whole Church of God Ver. 1. Teacheth vs that we ought to be very glad Do. to sée or heare the people zealously and willingly giuen to the seruice of God Ver. 2. Teacheth vs to delite and continue in those places and assemblies wherin God is truely and sincerely serued Ver. 3. Teacheth vs that not only glorious buildings but chiefly vnitie and concord are a singular ornament to any City or commonwelth Ver. 4. Teacheth vs that the exercise of Gods worde and religion doe specially commend a Citie or Countrey to vs. Ver. 5. Teacheth vs that the administration and execution of publike iustice is a notable commendation also to any towne or countrey Verse 6. Teacheth vs to exhort others to pray for the state of the Church and teacheth vs also in our owne persons to pray for it and for them that fauour and affect it Verse 7. Teacheth vs to pray both for the outwarde and inwarde quietnes of Gods Church Ver. 8. Teacheth vs to haue a care for our brethren and neighbours in respect of godlinesse euen as for our selues Verse 9. Teacheth vs that euen a holy loue to Gods Church should cause vs to do any thing for the benefit profit and good therof that possible we can Psalme 123. THis Psalme though very short Di. consisteth yet notwithstanding of two parts In the first the Prophet sheweth how earnestly he wayted vpon the Lord for helpe and deliuerance out of all his dangers ver 1.2 In the second hee prayeth to the Lorde for the redresse thereof shewing that euen his own misery and the miseries of others prouoked him earnestly thereto and this is cōprehended in the two last verses The title A song of degrées or Psalm of Dauid this is expounded before Se. Psal 120. and Psalm 122. Ver. 1. I vz. being distressed on euery side séeing all ayde of man to forsake mée lift vp vz. earnestly and attentiuely hoping looking for helpe from thence mine eyes i. not onely the eyes of my body but of my mind and fayth also to thée vz. O my God and Lord which dwellest in the heauens i. which art God almighty he meaneth by this title that God is exalted farre aboue all creatures and that he guideth and gouerneth them according to his good pleasure it setteth out also the power of God ouer all creatures and his gouernement and prouidence and declareth further that