supplication my Judge If I justifie my felfe mine own mouth shall condemns me c chap. 9.15 20. Verse 5. Mercer I would know the words that he would answer me q.d. I cannot know your minds O my friends non understand your words which yet I believe are little to the purpose But God I know will utter his mind plainly and approve my cause which you so rashly condemne Thus John Husse and other Martyrs when they could not have a faire hearing from men appealed and applied themselves to God committing their cause to him who judgeth righteously Verse 6 Will he plead against me with his great power No for then you were in a wo-case For if Gods breath blow us to destruction as so many dust heaps Job 4.9 if he frowne us to death and nod us to destruction Psal 80.16 What shall we think of his Almighty power which none can abide or avoid Difficile est contra enâ—â— scribere qui potest proscribere It is dangerous dealing with him who hath at his command thirty legions said the philosopher to the Emperour who would needs crack an Argument with him And should Job dare to do it with the Lord of hostes as if stronger then he The thunder of his power who can bear The stoutest men quake before him and as the wormes when it thundreth wriggle into the corners of the earth ready to run as Caligula did under any bed or any bench-hole No. Merlin but he would put strength in me Sic enim ex fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuasus saith an Interpreter Thus was Job perswaded out of the full assurance of his faith that God would deal with him as a loving Father and not as a severe Judge for who can stand before his wrath or withstand his will No man surely can contend with God unlesse he put strength in him as he did into Jacob Gen. 32. whom he upheld with the one hand as he strove against him with the other This foregoing with therefore of Job hath an excellent commendation in it of his faith and integrity yet so as that in some things it is blameworthy For who can come to Gods Seat sith he dwelleth in light unapproachable neither can any one see God and live Exod. 3.4 For this boldnesse therefore of his he shall be hereafter sharply reproved first by Eliâ—u and then also by God himself stepping forth as it were from behind the hangings overhearing him and saving Who is this that talks thus how now chap. 38.2 3. Vese 7. There the righteous might dispute with him There for Thâ—â— scil when God shall put strength into him the upright or honest man who draweth neer with a true heart in full assurance of faith having his heart sprinkled from an evil conscience by the blood of Jesus Christ Heb. 10.22 might dispute with God but not unlesse he have that Advocate with the Father Jesus Christ the Just One to appear in the presence of God for him Heb. 9.24 as the Lawyer appeareth for his Client to put by and non-suit all accusations to plead his cause and to justifie him by the only merit of his righteousnesse and obedience All Saint Pauls care was to be found in Christ when fought for by the Justice of God not having his own righteousnesse which is of the Law but that which is through the faith of Christ Phil. 3.9 for sordet in conspectu judicis quod fulget in conspectu operantis Aug that which is highly esteemed amongst men is abomination in the sight of God Luke 16.15 They only may dispute with God that is in an humble and laudable manner plead with him as did Jacob. Gen. 32.24 and Jeremy chap. 12â—â— who partake of Christs righteousnesse imputed and imparted opposing to the appearances of Gods wrath the firme perswasion of his grace by the Seal of his Spirit Etâ— quam hâ—â— non est â—mnium This is few mens happinesse So should I be delivered for ever from my Judge Who would quit me by Proclamation and then I should the less care to be condemned by you my fellow-prisoners I care not for mans day fith he that judgeth me is the Lord 1 Cor. 4.3 4. Where note what boldness and confidence the upright have in God neither shall they be herein deceived as Job was not Verse 8. Behold I go forward Heb. Eastward which is reckoned the forepart of the world because that eye of the world the Sun riseth there and every man looketh to the rising Sun But he is not there sc In that sort as I desired to finde him verse 3. he is not visible to me he is too subtile for sinew or sight to seize upon his judgements also are unsearchable and his paths past finding out True it is that the whole world is nothing else but Deut explicatus a Mirrour or Theatre wherein God may be seen yea felt and found out by those that are blind Act. 17.27 If a man hear a Sermon by night and in the dark though he see not the Preacher yet he knows he is there So Job questioned not Gods Omnipresence but complaineth that himself was benighted and forsaken of his hopes to be eased of his troubles outwardly in body or inwardly in minde this is the judgement of the flesh when under Affliction And backward but I cannot perceive him For indeed he is imperceptible by bodily eyes neither sitteth he any where in this world to decide controversies as he shall do in the clouds at the last day when the righteous shall look up Luk. 21.28 for their redemption draweth nigh and the wicked shall look on and waile because of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 1.7 they shall look and lament yea be mad for the sight of their eyes which they shall see as Deut. 28.34 Verse 9. On the left hand where he doth work i.e. Northward where God is said to work either because that in the North-part of heaven are more signes and of more remarkable influence than in the South or else because the Northern parts of the world are more inhabited than the Southern because more temperate and so there is more of God to be seen there in his works as letters refracted in a glass Seculum est speculum que Deum intucamur But I cannot behold him See the Note on verse 8. He hideth himself on the right hand c. He worketh not so much in the Southern parts of the world the torrid Zone is unhabitable c. Yet the Ethiopian Judges were wont to keep the chief Seat for him empty when they sate in judgement And beside the Habassines that large region of Nuâ—ia had from the Apostles time as t is thought professed the Christian Faith though now it hath again Alvarez above an hundred years since forsaken it and embraced 〈◊〉 and Idolatry That I cannot see him See the Note on vers 8. Verse 10. But he knoweth the way that I take Heb. That is with
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
God made all yet hee will not save all but that there is a select number câ—lled and called out of the many who shall bee everlastingly happy and these are here characterized as they are also Psal 15. wherewith this Psalm hath great affinity and is thought to have been composed at the same time that is saith R. David post ne gotium Ornani Jebusai after the businesse with Araunah the Jebusite when God by fire from Heaven had pointed out the place where the Temple should bee built 1 Chro. 21.26 22.1 And who shall stand in his holy place Stand with the Lamb upon Mount Sion Tautologia has est Hebrais perquam familiaris Who is a true Member of the Church militant and shall bee no leste of the Church triumphant Ver. 4. He that hath clean hands The clean in hands that is of innocent and unblamable conversation debet esse purus corde ore opere saith Kimchi Immunis 〈◊〉 tetigâ—◠〈◊〉 Horat. he must not touch that unclean thing 2 Cor. 6.17 Non magna munera sed immunis manus mensque sincera Deo placent Men must lift up pure hands in prayer 1 Tim. 2.8 or else their incense will stinck of the hand that offereth it Isa 1.13 Those that draw neer to God must not only have their hearts sprinkled from an evill conscience but their bodies also washed with pure water Heb. 10.22 And a pure heart Which while Pilat wanted it nothing profited him to wash his hands in the presence of the people Heaven is an holy place and they that would go thither must cleanse themselves from all filthinesse of flesh and spirit perfecting holinesse in the fear of God 2 Cor. 7.1 The Serpent could scrue himself into Paradise but no unclean creature ever came into Gods Kingdome The Citizens of Heaven must here affect purity of heart aim at it and in some measure attain to it too the old frame of impure motions being dissolved c. Who hath not lift up his soul unto vanity i. e. Ad idâ—la vel opes saith One that is to Idolls or riches Jer. 22.27 but hath lifted it up in the wayes of the Lord as Jehosaphat did 2 Chron. 17. and David Psal 25.1 not heeding or hankering after the Worlds delights or the Devills delusions Some write the word Shau signifying vanity with a little Vau ad indicandum quòd minima vanit as est vitanda c. to shew that hee who would dwell in Gods holy Mountain must carefully avoid the least vanity that is keeping Gods Commandement as the apple of his eye that will bear no jests Prov. 7.2 Some for his Soul read my Soul Hee hath not taken in vain my Soul that is saith R. Obadiah That soul inspired by God which I also have received he taketh not in vain he misemployeth not to iniquity but consecrateth to the service of God whose image and superscription it beareth Nor hath sworn deceitfully Or inured his tongue to any other kind of the language of Hell rotten communication to the dishonouring of God or deceiving of others Perjury is here instanced for the rest as one of the most hainous But Peraldus rekoneth up four and twenty severall sins of the tongue all which every Burgesse of the new Jerusalem is carefull to avoid as the Devills drovill Tom. 1. pag. 264. no way becoming his pure lip Vers 5. He shall receive the blessing from the Lord i. e. Omnimodam felicitatem all manner of mercies saith Vatablus hee shall bee as happy as heart can wish for great is the gain of godlinesse See my Righteous mans Recompence And Righteousnesse c. i. e. The fruit and reward of Righteousnesse which the Righteous God will not fail to bestow upon all his even the Crown of Righteousnesse 2 Tim. 4.8 A grave Interpreter hath here observed that there is such a reciprocation between the description of this reward and the persons described Ames that the blessednesse assured to the persons exciteth them to the care of piety and this care of piety bringeth unto them a sure and firm expectation of blessednesse Vers 6. This is the generation of them that seek him These are the true Seekers farre different from those that now-adayes so stile themselves being no better indeed than the Jesuites by-blowes as one wittily calleth them M. Baxstoâ— though they are not yet so wise as to know their own Father These are a generation too but an evil and adulterous one in these last and loosest times of abounding and abetted Errours That seek thy face i. e. Thy favour that desire nothing more than to bee in communion with thee and conformity unto thee O Jacob Or O God of Jacob As the Church is called Christ 1 Cor. 12.12 So God is here called Jacob such a neer union there is betwixt him and his people Or this is Jacob. So the true Seekers are fitly called first because Israelites indeed Joh. 1.47 Rom. 9.6 secondly because they see God face to face as Jacob did at Penuel Gen. 32.24 26 29 30. thirdly because they also as hee Adjicitur Selâ— ut often daâ—â—â— quantoperè haec sentent sit considerâ—â— da. do bear away a blessing Hos 12.4 even Righteousnesse from the God of their salvation as in the verse aforegoing Vers 7. Lift up your heades O yee gates c. Here hee calleth unto Hell-gates say the Papists to the Heavens say others to give way to Christs ascension thereinto Vatab Justin pag. 55. Recipite Christum in portis novae Hierosol Cyril as the first fruites and the opener of the way to all his Members And hee doubleth the same speech vers 9. for the joy that hee had in the contemplation thereof bidding them again and again lift up and bee lifted up a phrase or term taken from triumphall arches or great Portico's set up or beautified and adorned for the coming in of great victorious and triumphant Captaines There are at this day to bee seen at Rome the ruines of Constantines triumphall arch erected at that time when hee entred the City triumphing over the Tyrant Maxentius quem vicit signo crucis as Eusebius reporteth making Christ to triumph at Rome after those ten bloody persecutions Viâ—cars with which triumph this Psalm may fitly bee compared saith a learned Interpreter Our late Annotatours tell us of a fashion in ancient times that when they would solemnize the enterance of any Prince or others that had well deserved of the publick they would break down the walls and pull off the gates of the City partly for more free entrance and partly to shew that their City needed no walls nor gates as long as they had such a Guardian and Protector within it It is likely say they that David by these words doth allude to some such custome Or as Calvin and others will have it to the Temple to bee set up by Solomon which hee wisheth were done that so hee might bring in the
be desolate for a reward a poor reward but such as sin payeth to her servants the wages of sin is death Sin payeth all her servants in black mony See Psal 35.21 The ward here rendred reward signifieth an heel It is as if the Prophet should say Let one desolation tread upon the heels of another â—ill they be utterly undone Vers 16. Let all those that seek thee rejoyce viz. When they hear of my deliverance The Saints have both their joyes and griefs in common with their fellow-members as being in the body Heb. 13.3 both in the body of Christ and in the body of sleth and frailty Vers 17. But I am poor and needy A stark begger neither will I hide from my Lord as once Josephs Brethren said to him when they came for com mine extream indigency my necessitous condition I am one that gets my living by begging Yee the Lord thinketh upon met Hee is the poor mans King as hath been said and Christ is 〈…〉 as Augustine hath it that is he gives with the Father and at same time prayes with the suter who must therefore needs speed Thou art my help and my deliverer make no tarrying Deliver mee speedily lest I perish utterly God saith One is sometimes troubled with too much help but never with too little we are sometimes too soon but he is never too late PSAL. XLI A Psalm of David Of the same sense with the four former Psalmes saith Kimchi Vers 1. Blessed is his that considereth the poor Heb. That wise by 〈◊〉 concerning the poor The poor weakling whose health is impaired whose wealth is wasted Austin rendreth it Qui praeoccupat vocem 〈◊〉 He that prevenreth the request of the poor begger wisely considering his case and not staying till he â—â—ave which possibly out of modesty hee may hee Ioth to do The most interpret it of a charitable Judgement passed upon the poor afflicted not holding him therefore hated of God because heavily afflicted as Jobs friends did At vobis 〈◊〉 sit qui de me quantumvis calamitoso rectius judicatis so Beza here paraphraseth Well may you fare my friends who censiâ—â—e better of mee though full of misery and deal more kindly with mee The word Masâ—hil signifieth both a prudent Judgement and a desire to do all good offices Faith One. It signifieth to give comfort and instruction to the weak faith Another wisely weighing his case and ready to draw out not his sheaâ— only but his soul to the hungry Isa 58.10 This is a blessed man presupposing him to be a Beleever and so to do it from a right Principle viz. Charity out of a pure heart of a good conscience and of faith unfeigned 1 Tim. 1.5 The Lord will deliver him i.e. The poor weakling and the other also that dealeth so mercifully with him both shall be delivere according to that of our Saviour Matth. 10.41 Delivered I say he shall be in due time supported in the mean while a good use and a good Issue he shall be sure of Kimchi Some make it Davids prayer The Lord deliver him c. Others the mercifull mans prayer for the poor-afflicted Vers 2. The Lord will preserve him and keep him alive Life in any sense is a singular mercy Why is a living man sorrow full Lam. 3.39 if he be alive though afflicted he hath cause to be thankfull how much more if alive to Righteousness The Arabick here interpreteth it dabit 〈◊〉 filios in quibus post mortems vivat he will give him Children in whom he may live after his death And he shall be blessed upon the earth With wealth and other accommodations so that the World shall look upon him as every way blessed And thou wilt not deliver him into the hands of his enemies Heb. Do not thou deliver him This maketh Kimchi conclude that all this is but oratio visitantis consolatoria the prayer of him that visiteth the sick man for his comfort Vers 3. The Lord will strengthen him upon the bed of languishing Whether through sicknesse of body as Isa 38.2 or sorrow of heart for in such case also men cast themselves upon their beds 1 Kin. 21.4 This God and not the Physicians will do for the sick man die septimo on the seventh day saith R. Solomon when he is at sickest Thou wilt make all his bed Heb. Thou wilt turn thou wilt stirre up Poâ—hers under him that he may lye at ease and this by the hand of those poor whom he had considered Or Thou wilt turn all his bed That is his whole body from sicknesse to health as Kabvenaki senseth it Vers 4. I said Lord be mercifull unto mee heal Heal mee in mercy and begin at the inside first Heal my soul of sin and then my body of sicknesse Heal me every whit These to the end are the sick mans words saith Kimchi And this is the Character of the Lords poor man to whom the foresaid comforts do belong saith Another For I have sinned against thee He cryeth peccavi not perit Sanat ionom in capite orditur he beginneth at the right end Vers 5. Mine enemies speak evill of mee Notwithstanding my pitty and devotion that 's no target against persecution Davids integrity and the severity of his discipline displeased these yokelesse Balialists they were sick of his strict government and longed for a new King who would favour their wicked practices such as was absolom whom they shortly after set up David they could not name because be did Justice and Judgement to all the people These â—bertines were of the Eâ—â—◠〈◊〉 loquaces ingeniesi in prafect 〈…〉 eulpam infamiam non effugiat such as loved to speak evill of dignities and could not give their governours how blamelesse soever a good word When shall be dye and his name perish Nothing lesse would satisfie their malice than utter extermination But David recovereth and his name surviveth when they lie wrapt up in the sheet of shame Vers 6. And if he come to see mee That is Achitaphel or some such hollow-hearted Holophanta Plaut Ore pro mea sinitate orant sed cordequaerunt malum Midrash Tillin He speaketh vanity Pretending that he is very sorry to see mee so ill at ease and letting fall some Crocodiles tears perhaps Has heart gathereth iniquity to it self As Toads and Serpents gather venom to vomit at you When be goeth abroad be telleth it Boasting to his treacherous Brotherhood of his base behaviour Vers 7. All thas hate mee whisper together against mee Heb. Mussitant they mutter as Charmers use to do These whisperers are dangerous fellows Rom. 1.29 like the wind that creepeth in by chinks in a wall or cracks in a window A vente percolato inimice reconciliato libera nos Demine saith the Italian Against mee do they devise Cogitant quasi coagitant Vers 8. An evill disease say they â—leaveth fast unto him Heb. A thing of Belial Omnes impietates quas perpetravit R.
Daughter of Tyre shall be there With a gift Isa 23.18 The Tyrians that wealthy people when once converted think the same of other Nations shall leave hoarding and heaping and find another manner of Merchandise and imployment of their substance viz. to feed and cloath Gods Saints and maintain his Ministers Vers 13. The Kings Daughter is all glorious within In the Inner-man Ephes 3.16 the hidden man of the heart 1 Pet. 3.4 Great is the glory of the new Creature but not discerned by the World through which the Saints must be content to passe as concealed persons and not think much to have the greater part of their warein the inner part of their shop and not all on the board or stall Her cloathing is of wronght gold ex vestibus auro ocellatis Cloathed she is with humility and other golden graces as with that party-coloured garment whereby Kings Daughters as Tamar were anciently distinguished from others Vers 14. She shall be brought See the Note on vers 13. she shall be presented to Christ a glorious Church not having spot wrinkle or any such thing Ephes 5.27 Rev. 21.2 Vers 15. With gladnesse and rejoycing As at marriages is usuall Sampsons wife solecised in weeping at such a feast Oh the joy the joy said that dying Saint But what in the mean-while Vers 16. In stead of thy Fathers c. The Church shall still bring forth Children to her Husband Christ and there shall bee a succession of his name Psal 72.17 Whom thou maiest make Princes The Saints are Kings in Righteousnesse though somewhat obscure ones as was Melchiscdech Vers 17. I will make thy name c. This is a second benefit promised to the Church viz. everlasting renown with highest estimation and imitation to the Worlds end PSAL. XLVI VPon Alamoth i.e. Upon the Virginals Virgins with their shril treble tune 1 Chrâ—â— 15.20 used belike to sing this triumphant Psalm and to play it on the Instrument and their hearts were somewhat suitable to it The pen-man some think to have been David upon occasion of those notable victories 2 Sam. 8. Others Solomon for the Virgins to sing and play at his wedding Psal 45.8 9. with Cant. 1.2 Others Isaiah either upon the overthrow of those two Kings Rezin and Pekah 2 King 16.5 Isa 7. 8. confer Judg. 5.11 or else after the slaughter of Sennacheribs armie by an Angel then the Virgin Daughter of Zion much more than before despised him and laughed him to scorn the Daughter of Jerusalem shook her head at him Isa 37.22 and sang as followeth Vers 1. Tremel God is our resuge and strength Dem nobis est receptus robur All Creatures when in distresse run to their resuges Prov. 30.26 Psal 104.18 Prov. 18.11 Dan. 4.10 11. Judg. 9.50 51. So do the Saints to God Almighty for the safe-guarding of their persons as here and Isa 25.4 Luther when in greatest distresse was wont to call for this Psalm saying Let us sing the forty sixth Psalm in consort and then let the Devill do his worst A very present help in trouble Or Joh. Manlii loc com We have abundantly found him an help in tribulation God as he is not farre off his people at such a time so he needeth not much intreaty but when we are nearest danger he is nearest to deliver as in the Gun-pouder-plot prevented eight or nine houres before it should have been acted Masses were sung in Rome for the prospering of it but no prayers particularly made in England for the preventing nor could be Here God was if ever auxilium praesentissimum Vers 2. Therefore will we not fear though the earth c. No not in the greatest concussions of States and revolutions in nature Earthquakes are very dreadfull and lay whole Cities on heaps sometimes as Antioch often which was therehence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but though not some part only but the whole earth should be turned topsy-turvy 1 ege Plindib 2 cap. 83. 88. as a man wipeth a dish wiping it and turning it upside down 2 King 21.13 yea though heaven and earth should be mingled Heb. 13.26 in this also the Beleever would be confident because God is with him Psal 23.4 27.1 whose praise and promise is to see to his Servants safety in the greatest dangers and to set them out of the gunshot And though the Mountaines be carried into the midst of the Sea Though all the World should be reduced again into that first Chaos of confusion Si fract us illab at ur orbis Horat. Od. 3. Lib. 3. Impavidum forlent ruina Vers 3. U omnes procellae horriblli cum boatu circumsonent Ethic. 3.7 Though the waters thereof roar and bee troubled Heb. Be mudded yet we will not fear viz. with a base distrustfull fear Tanti est experientiam sensunique auxilii divini habere The tempestuous rising and roaring of the Sea is so terrible that Aristotle saith whosoever feareth it not is either mad or senselesse Fear not saith the Angell to St. Paul himself in that dreadfull storm Act. 27.24 which implyeth that he was afraid with a naturall fear and he might be so without sin An a wefull fear of God is consistent with faith neither is any Beleever guilty of a Stoical apathie The very Devills beleeve and tremble Jam. 2.19 The A postles word there implieth that they roar as the Sea roareth and shrieke horribly Though the Mountains shake c. As sometimes Promontories fall with the force Id quod Propheta miris verborum figuris additis illustrate Beza and impetuous beating of the Sea upon them Admit all this and more whether in a sense literall or allegoricall set forth it is in a strain high and hyperbolicall yet wee will bear up and bee bold to beleeve that all shall go well with us Vers 4. there is a River c. Interea civitas Dei amidstall these garboiles and hurly-burlies abroad the Church shall be helped with a little help as Dan. 11.34 that through weaker means she may see Gods greater strength That contemptible brook Cedron whereof read Job 18.1 compassing some part only of the City Jerusalem or passing thorough the middle of it as some write together with the rivorets Siloe and others that run into it shall be able through God to save her from the power and greatnesse of her enemies Confer Isa 8.6 and this place shall be the better understood The holy place of the Tabernacles This was the beauty and bulwark of Jerusalem viz. the Temple the continued sincere service of God this was the Tower of the slock and the strong hold of the Daughter of Gods people Mic. 4.8 See Psa 26.1 2. And these Rivers of the Sanctuary these waters of life drawn with joy out of the wells of Salvation the precious Promises made glad the City of God the Consciences of Beleevers and caused them to triumph over all troubles Vers 5. God is in the midst
of man commendeth the righteousness of God Rom. 3.4 5. To thee O Lord God belongeth righteousness but unto us confusion of face saith Daniel chap. 9. Vers 5. Behold I was shapen in iniquity This he alledgeth viz. his original pravity not as an excuse but as an aggravation of his actual abominations which he saith were committed out of the vile viciousness of his nature See Psal 58 3 4. The Masorites here observe that the word rendred iniquity is full written with a double Vau to signifie the fulness of his sin whole evil being in every man by nature and whole evil in man which when the Saints confess they are full in the mouth as I may so say they begin with the root of sin not at the fingers ends as Adenibezek did stabbing the old man at the heart first and laying the main weight upon original corruption that in-dwelling sin as the Apostle calleth it Rom. 7.14 that sin of evil concupiscence as the Chaldee here that peccatum peccans as the Schools Tully belike had heard somewhat of this when he said Cum primum nascimur in omni continuo pravitate versamur Assoon as ever we are born we are forth-with in all wickedness Augustine saith Damnatus homo antequam natus Man is condemned as soon as conceived And in sin did my mother conceive me Heb. Warm me This Aben-Ezra interpreteth to be our great Grand-mother Eve Qua non parturiebat antequam peccabat David meant it doubtless of his immediate mother and spake of that poyson where-with she had warmed him in her wombe before the soul was infused Corruption is conveyed by the impurity of the seed Job 14.4 Job 3.6 31. Sin may be said to be in the seed incoative dispositive as fire is in the Flint Let us therefore go with Elisha to the Fountain and cast salt into those rotten and stinking waters And for our Children let us labour to mend that by education which we have marred by propagation Vers 6. Behold thou desirest truth in the inward parts Quam tamen mihi defuisse res ipsa demonstrat but this truth hath not been found in me when I acted my sin in that sort and did mine utmost to hide it from the world I have shewed little truth in the inward parts but have grosly dissembled in my dealings with Vriab especially whom I so plied at first with counterfeit kindness and then basely betrayed him to the sword of the enemy Sinisterity is fully opposite to sincerity trcachery to truth And in the hidden parts thou shalt make me to know wisdom Thus by faith saith one he riseth out of his sin being taught wisdom of God Others read it Thou hast made me to know c. And yet have I sinned against the light of mine own knowledge and Conscience although thou hast taught me wisdom privately E◠eheu quam familiaritèr as one of thine own Domesticks or Disciples Some make it a prayer Cause me to knew wisdom c. Vers 7. Purge me with Hysop and I shall be clean Sprinkle me with the bloud of Christ by the Hyssop-bunch of faith not only taking away thereby the sting and stink of sin but conferring upon me the sweet savour of Christs righteousness imputed unto me See Heb. 9.13 14 19. where he calleth it Hyssop of which see Dioscorides lib. 3. chap. 26.28 David multiplieth his sute for pardon not only in plain terms but by many metaphors Wash me and I shall be whiter than snow So we cannot be by any washings of our own though with Snow-water Isa 6.46 The Brides Garments are made white in the Lambs bloud Rev. 1.14 the foulest sinners washed in this Fountain become white as the snow in Salmon Isa 1.18 1 Cor. 6.11 Eph. 5.27 Peccata non redeunt Vers 8. Make me hear joy and gladness God will speak peace unto his people he createth the fruit of the lips to be peace Isa 57.19 c. No such joyful tidings to a condemned person as that of a Pardon Be of good cheer thy sins are forgiven thee Feri feri Domine nam à peccatis absolutus sum said Luther Davids Adultery and Murther had weakned his Spiritual condition and wiped off all his comfortables but now he begs to be restored by some good Sermon or sweet promise set home to his poor soul That the bones which thou hast broken may rejoyce By leaping over Gods pale he had broke his bones and fain he would be set right again by a renewed righteousness and peace and joy in the Holy Ghost by his former feelings of Gods favour Vers 4. Hide thy face from my sins We are not able to indure Gods presence much less his Justice for our sins nor can there be any sound peace of Conscience whiles he frowneth His favour is better than life but his displeasure more bitter than death it self See 2 Sam. 14.32 And blot out all mine iniquities See how one sin calleth to mind many thousands which though they lye a sleep a long time like a sleeping debt yet wee know not how soon they may be reckoned for Make sure of a generall pardon and take heed of adding new sins to the old Vers 10. Create in mee a clean heart O God His heart was woefully soiled with the filth of sin and the work of grace interrupted he therefore prayeth God to interpose and begin it again to set him up once more to re-inkindle those sparks of the spirit that lay almost quite smothered to put forth his almighty power for that purpose to farm that Augean stable of his heart to sanctify him throughout in spirit soul and body and to keep him blamelesse unto the comming of his son 1 Thes 5.23 Andrenew a right spirit within mee Or a firm spirit firm for God able to resist the Devill stedfast in the faith and to abide constant in the way that is called holy Vers 11. Cast mee not away from thy presence Deprive mee not of communion with thee and comfort from thee for that 's a peece of Hell torments 2 Thes 1.9 Cains punishment which possibly David might here mind as being guilty of murther And Sauls losse of the Kingly Spirit 1 Sam. 15.15 might make him pray on And take not thine holy Spirit from mee David knew that he had done enough to make the holy Spirit loath his lodging he might also think that the Spirit had urterly withdrawn himself and others might think as much beholding his Crosses Jer. 30.17 But the gifts and callings of God are without repentance and where the Spirit once inhabiteth there he abideth for ever Joh. 14.16 an interruption there may bee of his work but not an intercision and a Saint falling into a grosse sin may lose his jus aptitudinale ad calum but not his jus heredit arium his fitnesse but not his right to Heaven that holy place Vers 12. Restore unto mee the joy of thy salvation He had grieved that holy thing that Spirit of