deceitfull tongue bring vnto thée i. what doe thy false woordes profit thée or what gaine gettest thou by speaking so wickedly against other men thus he speaketh to one as it were particularly yet in him noting others also giuen fouly to that fault or what doth it auaile thee vz. that thou doest by euil speach hurt othermen Ver. 4. It is i. the tongue it selfe and slaunderous woordes procéeding from it as i. as dangerous and hurtfull the sharpe arrowes of a mighty man i. as sharpe and pearsing as are those sharpe arrowes which a mighty man shooteth q.d. they are very deadly and bring euen as it were present death with them as the coles of Iuniper i. as the coles which come of Iuniper wood being burned which are most hot and liuely as Hierom writeth vnto Fabiola and though hée yéelde not a reason of it yet I suppose that the gummy or salty matter in the trée may bee one cause of it and he vseth the rather this similitude because as is before sayde these coales burne and pearce more déeply the thinges which they take hold of then coales of other wood q.d. they burne whatsoeuer withstandeth them Of the inconueniences of the tongue Sée Iames 3. ver 1.2.3 c. Ver. 5. We is mee q.d. my case is pitifull miserable and grieuous that I remaine i. that by occasion of persecution at home I am inforced to inhabite and dwell in Meseel this is the name of one of Iaphets sonnes Gene. 10.2 whereupon some suppose that both the place wherein he and his posterity dwelt and also the people that came of him were called by this name and dwell in the tentes of Kedar Kedar was Ismaels sonne as appeareth Genesis 25.13 and likely it is that both the people and the countrey were so called of him Sée Psalm 83.6 and he maketh mention of tents because al the oriental people did for the most part dwel in tents Some thinke that vnder these names Mesech and Kedar hee meaneth the bastardly Israelites who had degenerated from their holy fathers and that therefore hée resembleth them to these two people because of their barbarous crueltie rage Some thinke that hee vnderstandeth by these places and persons places and people nigh vnto the land of Canaan whither he did sundry times flie as appeareth by the first booke of Samuel whatsoeuer it was hee was greatly wounded no doubt with the calumnies and slaunders of his aduersaries which also may appeare by this exclamation of his woe is to mée Verse 6. My soule i. I my selfe as verse 2. of this Psalme hath to long dwelt vz. if the Lorde sawe it so good with him that hateth peace i. with men much grieued against mee and here hee putteth the singular number for the plural meaning by him that hateth peace such men as did euen of set purpose and malice make warre agaynst good people Verse 7. I séeke vz. by all the meanes that I can and this sense I giue by reason of that which is read Psalme 34.14 peace vz. with those mine aduersaries and I woulde rather turne it but when I speake thereof vz. vnto them q.d. I doe no sooner open my mouth about such a matter but they are bent to warre i. they are prepared and ready for it and cry as a man woulde say alarum Do. Ver. 1. Teacheth vs to call vppon God in our troubles with confidence that we shal be deliuered and set frée from the same Verse 2. Teacheth vs to pray particularly that we may be deliuered from slaunderous and lying speaches Verse 3. Teacheth vs that such as giue themselues to backbiting and slaundering shall in the ende get nothing thereby Verse 4. Declareth how raging and violent slaunderous tongues are Ver. 5. Declareth in what a miserable estate they are that liue amongst the wicked Verse 6. Teacheth vs that the shorter while wee haue our habitation amongest the vngodly the better it is for vs. Ver. 7. Teacheth vs if it be possible and as much as in vs lyeth to séeke to haue peace with all men Secondly it painteth out the nature of the wicked that the more they are sought to the worse they are Psalme 121. THis Psalme standeth especially of thrée partes Di. In the two first verses the Prophet sheweth that he wil hang vpon God alone because he alone both can and wil helpe him In the second part hee setteth out the fatherly care and singular prouidence of almighty God towards those that are his ver 3.4.5 In the third part he declareth how they shal be continually deliuered from al dangers and euil whatsoeuer ver 6.7.8 The title A song of degrées this is expounded before in Psal 120. Ver. 1. Se. I wil lift mine eyes i. I wil looke vpon set mine affection vpon vnto the mountaines vz. of the land of Canaan for it may be that in them I may haue succor defence from my enemies such counsell the wicked gaue him as appeareth Psal 11.1 Canaan was ful of rockes mountaines and therfore in that respect it is called the mountaine of gods inheritance Exod. 15.17 from whence i. from which mountaines mine helpe i. helpe ayde and succor for mee shall come vz. as I suppose So that the prophet speaketh here as though he were debating the matter with himselfe from whence he should looke for aid q.d. the rockes and hils of Canaan shall defend mée from the rage and cruelty of myne enemies yet reiecting that opinion of his he doth in the second verse correct himself saying Ver. 2. Mine help i. help for me cōmeth from the Lord vz. alone q.d. what meane I to talke of mountaines it is most certaine that I can haue no help but in the Lord only for though I fixe mine eyes vpon the mountaines trouble my self much with the meanes which are before me yet I shal in the end know that I can haue succor no where else but from God so that here he doth both correct that which he said before sheweth a victory against his assaults wholy cōmitting himselfe vnto God for his Christs sake because in God there was power wil both to helpe him which hath made vz. in the beginning Gene. 1.1 and that of nothing Heb. 11.3 heauen and earth i. both those elements themselues and all things whatsoeuer in them conteined and this title is here and in many places attributed to God to the end that men might learne to assure and stay themselues in his power and might Ver. 3. Hée i. God will not suffer vz. through the prouidence and care that hee shall haue ouer thée thy foote i. thou thy self putting a part for the whole meaning notwithstanding that Gods prouidence shal reach not only to the guiding of the whole man but to euery particular member of him sée Psal 34.20 also Matth. 10.30 to slippe i. to stumble or fal so that thou shalt be hurt or lye downe vnder thy fall and thus vnder one hee turneth his
hée will perfourme it Ver. â— So precious i. so deare yea so harde a matter as in deede it can not bee perfourmed of men to Godwarde of their soule i. of their liues hee meaneth that they shoulde liue longer vppon the earth and the continuaunce thereof for euer amend thus yea it ceaseth i. purchase of a longer life ceaseth for euer so that it is a deare thing nay I affirme it to bée an impossible thing which shall neuer bee perfourmed and all this 8. verse must bée read by a Parenthisis Verse 9. That hee may liue still vz. amongst men vppon the earth for euer i. a very long time and so haue his dayes prolonged and not sée not come vnto or try or féele sée Psalm 16.10 The graue i. death hee putteth that which insueth death vz. buriall in the graue for death it selfe wée may well turne the worde corruption the graue being so called in the Hebrewe tongue because it corrupteth that which is put into it Ver. 10. For this word for read although and so ioyne this 10. and 11. verse together hee séeth i. euery man may and doeth sée for the Prophet vseth the word hée for the whole state of men though it séeme to note but some particular person that wise men dye c. i. that all without difference and respect of persons yéelde to death yea though their state and condition haue béene neuer so farre differing from others and leaue their riches vz. behind them on the earth for others vz. to possesse Ver. 11. Yet they thinke q.d. all this notwithstanding they are of this perswasioÌ„ their houses and their habitations betwéene these two words I make this difference that vnder houses the Prophet mindeth to comprehend that couerture that kéepeth theÌ„ from heate cold storme raine c. Whether they be castles towres mansioÌ„ houses or such like vnder habitations not only these houses themselues but the demeanes reuenues or liuing belonging thereto which afterward in this verse hee calleth lands saying that they cal them by their own names to the ende that both they may make famous and continue their name Ver. 12. Shall not continue vz. long howsoeuer he think to make his name sure he is like beasts sée Ecclesi 3.19 that die by this speach he meaneth not only that they die as beasts but also be vnprofitable and serue to no vse but to be cast forth as beastes that dye not being killed no man regardeth to any purpose but it goeth to carrion Ver. 13. This their way i. this their maner of dealing and behauiour vttereth their foolishnes i. bewrayeth that they haue no heauenly wisdome at al how wise soeuer they be taken among men yet their posterity q.d. notwithstanding their folly appeare they that succéed them as heires for generally I take the word posterity delite in their talke or rather approue and allowe it vnderstanding also by talke not onely the wordes that procéeded from them but the actes also they did for many times mens déeds doe speake The Prophet meaneth that these men doe both allowe of and with delight followe the words and déedes of their predecessors touching hauing abundance of riches building houses c. Ver. 14. Like shéepe they lie in graue the Prophet meaneth by this speach not only that they die but that they die in great numbers and troupes as it were euen like flockes of shéepe in the fields so are these men laide in graues vsing one graue for many as one number for an other death deuoureth them q.d. howe braue and glorious so euer they bee yet death shall take hold of theÌ„ as of a pray ready to be consumed and they shal not escape the righteous i. good and godly people who are so accounted not that they are so of theÌ„selues shal haue domination ouer theÌ„ I take the mind of the Prophet to be thus the wicked the vngodly during the time of their life did exercise a tyrannie ouer the good but when it commeth to passe that the vngodly are once dead then they shal not onely bee deliuered from their crueltie but then it appeareth that they haue as a man woulde say gotten the victory against them and be as it were Lordes ouer them and whereas hee addeth in the morning I take his meaning to be thus q.d. very sodainely the godly shal preuaile when neither he himselfe nor the wicked thinketh of it so that he that ouernight as a man would say was Lorde ouer the righteous shall in the morning become as it were his vassal and he that was a seruaunt ouernight shall in the morning bee a Lorde or ruler their beauty i. their glory brauery force and whatsoeuer was excellent in them shall come to nothing from their house sée Ver. 11. of this Psalme to graue i. the house appointed for all the liuing Iob. 30.23 Ver. 15. But God in the other verse hee shewed what was the end of the wicked nowe he sheweth what their end shal be that trust in god confessing in deed that hee was subiect to bodyly death as others were but for all that that God would preserue him in a better life my soule i. my whole man from the power of the graue the body entring into it til the generall resurrection at what time it shal be yéelded vp againe and the soule comming into it and in this place the Prophet taketh vpon him the person of all the faithfull for hee will receiue me vz. to himselfe as Eccle. 12.7 And as appeareth also in the person of one of the theeues that was crucified with our Sauiour Luke 23.42.43 Ver. 16. Bee not thou afraid vz. either of thine owne poore estate or of the other mans florishing as though that thereby hee should ouercome thée or that thou therby shouldest be drawn from God or godlines the glory of his house i. the renowne of that rase and stocke from whence he came together with the beauty of his building great rents and reuenues c. are increased for so large I take the word to signifie Ver. 17. Hée shall take nothing away common experience sheweth the truth of this Iob hath well well declared it chap. 1.21 Neither shal his pompe i. glory riches wealth or whatsoeuer else as may appeare by two examples Luk. 12.16.17 c. also Luk. 16.19.20 c. Descend after him vz. in to the graue Ver. 18. He reioyced himselfe i. gaue himself to al maner of pleasures neglecting or forgetting God for so much doe the Hebrewes vnderstand by this phrase of blessing their own soules which is here turned reioycing them selues sée Deut. â—9 19 And men besides that the wicked deceiue themselues the world vpholdeth them in their folly praysing and approuing their wicked life as though it were good such kind of people the holy ghost reproueth Rom. 1.32 Praise thée a sodame chaunge of the person from the 3. to the 2. when thou makest much of thy selfe i. so feedest thy selfe in al
ouerthrowe me vers 10. Lette them fall from their councels i. lette them dislike that which they had counselled and purposed before cast them out vz. eyther from thy selfe or from the inheritance of thy children vers 11. Couer thou them i. defend them and keepe them safe from the face of their enemies that loue thy name i. that feare thy maiestie and vnfeignedly professe thy religion vers 12. Blesse put for doing al maner of good to one righteous see Psalme 1.5.6 put for such as striue to righteousnes and are so accounted though not so in deed of themselues but by means of another vz. Iesus Christ Ver. 1. Do. Teacheth that Gods children many times vse words in their praiers many times not So did Moses and Anna the mother of Samuel vers 2. Gods children should striue to earnestnes in prayer should pray vnto none but to him alone vers 3. Teacheth that we should breake our sleeps in the morning to the end we might pray to the Lord. vers 4. Teacheth that seeing God cannot away with wickednes his children should abhor it likewise the same doth vers 5. In vers 6. are comprehended iudgements against the vngodly namely against lyers cruel persons and deceitful men vers 7. Teacheth that we may not appeare before God in the trust of our own merits but of his mercies onely also that with reuerence we should repayre to the places of Gods seruice and reuerently also there behaue our selues vers 8. Teacheth that vnlesse God guide vs we shal go out of the way also that we should pray for an holy life and that to this ende that the mouthes of the enemies may be stopped from euill speach vers 9. Is a liuely description of the vngodlies qualities as that they are inconstant that they imagine mischiefe that they are giuen to crueltie to flatterie vers 10. We learn that it is lawfull to pray against the enemies of the Church as that their counsels deuises may be scattered c. verse 11. We learne that the faithfull may reioyce at the ouerthrow of Gods enemies verse 12. We learn in what assurednes they are whome the Lord defendeth Psalme 6. 1 THis Psalme consisteth of three principall partes Di. In the first is comprehended the Prophets praiers with reasons that hee alledgeth to induce the Lorde to take pitie vpon him frō vers 1. to the end of the 4. In the second he setteth out the greatnes of his griefe shewing that if God should take him away by death he should lacke occasion to praise him among men as he was wont to doe from vers 5. to the end of the 7. In the third he doth not onely sharpely rebuke his enemies but also foretelleth their destruction frō vers 8 to the ende of the Psalme This Psalme hath a title as sundry others haue Se. but it is the same with the 4. and therefore looke backe to that sauing that he addeth here vpon the eight tune which was a tune well knowne among the Iewes and was sung with a very cleare and high voyce see 1. Chron. 15.21 vers 1. Anger and wrath attributed to God not that they bee in him but that it so seemeth to men when hee correcteth them and this vers is shortly vttered something seeming as it were to want which is an ordinarie matter to those that are diseased Adde therfore this neither chastise me in thy wrath vz. least I should be consumed and brought to nothing Sée Iere. 10.24 ver 2. I am weake vz. with my sicknes q.d. I am wonderfully weakned through my sicknes but restore me my former forces my bones are vexed i. full of griefe and ache by the abating of my flesh through sicknes and by continuall lying vers 3. Wilt thou delay vz. to send helpe and reliefe vers 4. returne q.d. as it seemed to me thou hast departed away from mee but nowe returne at the length deliuer my soule vz. from present death as may appeare in the next vers following vsing also the word soule which is a part of man for the whole vers 5. in death i. among dead bodies there is no remembrance of thee because the body hath nothing without the soule in the graue who shall praise thee i. what dead bodie put into the graue shall praise thee q.d. none shall or can Verse 6. I faint rather then I fainted because al the rest is read in the present tense meaning by fainting not onely a long vse of his mourning but a wearisomnes yea a consuming and wearing away with the vse thereof I cause my bed euery night to swimme and water my couch vpon which I lie in the day time for ease refreshing for that difference I make betweene bed and couch with my teares these exceeding speaches doe nothing else but note the greatnes of Dauids mourning and the bitternes and sharpnes of his disease vers 7. mine eie is dimmed i. the clearnes and good sight it had is taken from it partly through continual mourning and partly through despite or freting and wrath rather which he caried towardes his enemies that reioyced at his sicknes and sank in or after some waxed olde I take it to be but a repetition of that which went before vers 8. Depart from me c. q.d. You may now go your way for that which you looked for vz. my death you shal not haue at this present for the Lord hath hearde the voyce of my weeping i. Graciously granted me that which with teares I asked of him vers 9. Wil receiue my prayer The Prophet assureth himselfe euen for the time to come as well as for the time past or present vers 10. Is here red as a prophecie or fortelling of the ruine of his enemies others read it as a wish and a praier against his enemies thus let al mine enemies c. There is no hardnes in it in respect of the sense they shal be turned backe as those that haue suffered a repulse Do. not able to looke their foes in their face Ver. 1. Teacheth vs to run vnto the Lord by praier to preuent his iudgements ver 2. Teacheth vs to do that but yet always hauing recourse to his mercy onely it teacheth such that the more we are afflicted the more need wee haue to come to God specially if we be touched in soule or conscience as verse 3. vers 8.9 expresseth Gods readines in yeelding to the supplications of his seruants vers 10. conteineth iudgements against the wicked and vngodly Psalme 7. THis Psalme consisteth principally of three partes Di. In the first part he praieth for deliuerance from his enemies setting out his innocencie and vpright dealing towards them from vers 1. to the end of the 5. In the second he praieth against his enemies declaring what good shall come to his children by the ouerthrow of the wicked From vers 6. vnto the ende of the 10. In the 3. hee pronounceth Gods iudgements against the vngodly which
not then nor long time after brought in to Sion but that it was made vppon some other particular victory gotten after Dauid was king and after hée had brought the Arke to Sion where God is sayde to dwel not that God is tyed to any place but because that there was the most manifest and often testimonies of his residence shewed ver 12. Amend thus For hee that requireth slaughter i. Hee that letteth not murther escape frée but is a reuenger of the same because he is a most iust iudge remembreth them i. The poore and afflicted which are spoken of ver 9. and follow presently in this verse Ver. 13. Haue mercy vppon me O Lord. q.d. These are the woordes of the poore that God forgetteth not speaking that in the person of one that appertained to many and was no doubt practised by them and here is the chaunge of number which maketh the place more hard from the gates of death i. from most present and assured death ver 14. Gates put here for publikely and openly Iob. 29.7 For gate in the scripture signifieth a place before the gate of a city into which the people were wont to come where also the iudges did sit to minister iustice of the daughter of Sion Daughter put for the citie or towne as Ioshua 15.45 ver 15. Knit to the former thus saying the heathen c. As though this should be the matter that he woulde publish to the praise and glory of God and in this verse by heathen hee vnderstandeth the Philistines or some other people as Moabites Ammonites and such like that bordered vpon Iudea vsing two metaphors to expresse their ouerthrowe the first taken from hunters who digge pits to take wolues and other wild beastes in the the other from fowlers who lay nets to take birdes ver 16. Is knowne i. maketh himselfe knowne though men many times regarde not his iudgments the wicked see ver 5. Or else expound it thus that vnder one hee meaneth all which he expresseth in the next verse the word wicked there being of the plural number whereas here it is but the singular ver 17. Is read by some as a wish or a praier against the wicked which I better allow of into hell againe which I take to bee the better meaning the ouerthrowe that their enemies had susteined and their destruction that way though the other may stand ver 18. He meaneth that God wil neuer forget them that are afflicted and in misery ver 19. Let not man preuaile vz. against thee and thine least hee waxe proud aboue measure hee putteth man for multitudes of men and for all that is of excellencie power and strength in him ver 20. Putteth in feare i. strike a feare of thy iudgements into the but meÌ„ i. fraile weake and of no strength or countenance Do. Ver. 1. Teacheth that God must be praised for his benefits and that not with a peece of the heart but with the whole ver 4. God alwaies defendeth his children and their iust causes also how corrupt soeuer man is in iudgement yet God is alwaies iust and true ver 6. We may sometimes merily taunt gods enemies and ours it teacheth also the vtter â—â—ne of the wicked which also in ver 5. was noted ver 9. Is full of comfort for all those that are in any manner of affliction or trouble ver 10. sheweth what hope the faithful shall haue in God and on the other side what grace and fauour the Lord beareth to them ver 13. God helpeth his children in the greatest distresses yea when no way appeareth to flesh and blood how to escape ver 15. God in his iust iudgement ouertaketh the wicked in their owne deuises as Psa 7.15 The sunne is declared also ver 16. ver 17.18 Declare gods iudgements against the wicked and his fauour to his owne children ver 20. declareth that vnlesse God bridle men strike them downe they will grow to a marueilous height of pride Psalme 10. THis Psalme hath two parts Di. In the first the Prophet largely setteth out the wickednes of the vngodly and their mischieuous attempts From ver 1. to the end of the second In the second he prayeth earnestly against them desiring the Lord both to punish them to succour his owne seruants From ver 12. to the end This Psal hath no title Ver. 1. Why standest thou farre of he speaketh of God according to man as the rest also in this verse must be so vnderstand not that God was far off for he filleth all places but that it so séemed vnto man and hidest thee vz. From vs which we gather because thou shewest not thy selfe fauourable vnto vs the latter part of that verse mend thus in due time euen in afflictions i. in the times wherein we are very much afflicted ver 2. The wicked sée Psa 9.16 With pride i. being puffed vp with the pride of his heart the poore i. he that is afflicted and in misery Psal 9.18 Let them bee taken the Prophet changeth number that they haue imagined vz. against other ver 3. blesseth himselfe i. not onely wisheth wel to himselfe but praiseth and commendeth himselfe in his couetousnes and other wickednes hee i. the wicked man generally couetous or otherwise vers 4. seeketh not for God i. hath no regard of him at al but puffed vp in his pride consisteth in himself he thinketh alwaies there is no God q.d. the wicked ones call not vppon God the reasoÌ„ is because they thinke alwaies this God regardeth not mens matters and therefore they will doe whatsoeuer pleaseth them sée Psal 41.1 ver 5. His wayes i. his purpose and trade of life alwaies i. what times soeuer fall to other men either of florishing or decaying his state alwayes prosper i. florish wonderfully in this life thy iudgements i. Thy plagues and punishments that thou layest vpon the vngodly are high aboue his sight i. he thinketh not vppon them neither considereth thereof déeply because they are aboue his reach as hee estéemeth much lesse doeth hée féele them therefore defieth hee i. hée is puffed vp into such pride that hée regardeth not his enemies though neuer so mightie or many ver 6. Hee saith in his heart i. hee perswadeth himselfe within himselfe see Psalm 14.1 I shal neuer be moued i. I shal neuer fall from the state and dignitie wherein I am meaning that hee should liue very long and so long as hee liued neuer be hurt as it were or sustaine any losse ver 7. His mouth i. the wordes and spéeches that proceed from his mouth are nothing else but cursing c. vnder his tongue i. in his heart which is vnder his tongue i. beneath his tongue as it is placed in the body is mischiefe vz. against others q.d. in his heart he imagineth how to worke mischief to others ver 8. in the valleies i. in places where there is no great resort of people against the poore vz. to oppresse or murther him q.d. hee
also that our tongues are not our owne to vse as we list but to Gods glory and our neighboures profite ver 5. Expresseth Gods readinesse to helpe his and how forcible in his sight the earnest prayers of his children are ver 6. Teacheth vs to make Gods promises alwayes the assured grounds of our prayers ver 7. Teacheth Gods prouidence and protection ouer his children if we reade it as in the Geneua text or els that we ought to pray for gods fauour toward them if we read it as Immanuel doth ver 8. setteth out both the diligence and the rage that the wicked vse in performing their mischiefe Psalme 13. Di. THis Psalme hath two partes in the firste the Prophet séemeth to complayne as it were that God was so long absent from him in his so gréeuous afflictions and this is comprehended in the two first verses In the seconde hee maketh his earnest prayer to God assuring himselfe in the truth of Gods goodnesse that he should ouercom yea euen the horrors of death from ver 3. to the end of the Psalme Se. The Title is expounded before ver 1. he speaketh as men many times doe who if they be not succoured when they themselues would they thinke they are forgotten for euer q.d. What wilt thou neuer thinke vpon mée So hardly was his fayth assaulted to yéeld to distrust in God hide thy face which thing angry persons are wont to doe q.d. How long wilt thou shew thy selfe angry towards me Sée Psalme 10.1 Psa 4.6 or else face maye be taken for fauour and mercy ver 2. Take councell within my selfe i. how long shall I be tossed and tumbled with diuersitie of councels and purposes sometimes in my mind thinking this sometimes that ver 3. Heare mée i. my prayers lighten my eyes whiche are waxed dimme with trouble Psal 6.7 he meaneth that he would gladlye haue the Lord to driue afflictions from him that I sléepe not in death i. that I doe not certainly die for it is vsuall in scripture by sléepe to vnderstand death as 1. Corinth 11.30 1. Thessa 4.14.15 and by doubling as it were the word to note the certaintie of the thing Gen. 2.17 Ver. 4. He sheweth a double reason to induce god as it were to yéelde to his petition q.d. least otherwise mine enemies should not only euery day more than other wax proude but also haue an occasion to blaspheme thée as though thou wert weake and not able to helpe Ver. 5. In thy saluation i. in that deliuerance which thou shalte worke for mee Psalme 3.8 I will sing to the Lord i. I will declare my selfe thankefull for his benefites and goodnesse Ver. 1. Let vs learne that how sharpe soeuer our conflicts be Do. wee doe not vtterly despayre in God ver 3. Let vs learne by prayer to draw nigh vnto him desiring him euen for his owne glory to take our defence vppon him ver 4. Noteth the nature of the wicked two maner of wayes vz. the more they preuaile the more insolent they are the other that they will wonderfully insult ouer those that are afflicted ver 5. Teacheth vs to make Gods mercye alone the onely ground of our hope also that we should be glad for particular deliuerance and shew our selues thankfull vnto him for benefits receaued Psalme 14. THis Psalm hath thrée parts In the first Di. the Prophet describeth the peruerse nature of the vngodlye both towardes God and towards men and this parte is contayned in verse 1.3.6 In the seconde he declareth that God sitteth not idle in heauen as they did imagine but beholdeth the wicked to punish them and the good to deliuer them verse 2.4 In the third he sheweth Gods iudgement vpon the vngodly and his fauour toward his own seruants verse 5.7 The title of this Psalme is expounded before Psal 4. Ver. 1. Se. The Foole i. the wicked man how wise soeuer he be in naturall wit hath sayd in his hart i. is of this perswasion in his minde see for this 1. Mark 2.6.7.8 there is no God vz. that careth for mens matters here on earth sée Psalm 10.4 they i. the vngodly chaunging the number from the singular to the plurall haue corrupted vz. their own wayes turning the light of knowledge which they had into darkenesse Ver. 2. would vnderstande i. indeuoured to know God aright and as he is reuealed by his word and séeke God i. serue him and take delight and pleasure in his seruice and religiō Ver. 3. All i. the greatest number here but in Paul Romans 3. it is put for all generally considering man in his naturall corruption are gone out of the way vz. of right and goodnesse which God had prescribed them to walk in they are all corrupt i. full of filth and stinch it is a metaphor taken from stinking meat which all men are wont to loath ver 4. doe not all c. knowe q.d. their owne conscience doth sometimes though they quench it agayne tell them of their crueltie as they eate bread i. any kinde of foode or nourishment noting thereby not only their rauening and deuouring but the pleasure that the vngodly take in it they call not vpon the Lord i. They neglect all Gods religion and seruice calling vpon the Lord or prayer being a part thereof and put for the whole Gen. 4.26 2. Timoth. 2.19 ver 5. in the generation of the iust i. amongst iust men fauouring their causes and graciously deliuering them ver 6. the Lord is his trust i. because hee hath his whole trust and confidence in God only and he vseth counsell for al goodnes in the poore as holy purposes and carefull pursuings therof faith hope c. ver 7. giue saluation i. deliueraunce from all greefes in this life as Psal 13.5 Psalme 3.8 eternall glory after this life is once ended vnto Israel i. vnto the faythfull people out of Sion i. out of heauen the place of Gods presence earthly put for the Heauens sée Psalme 2.6 Psalme 9.11 turneth the captiuitye of his people i. when the Lord chaungeth their bondage for fréedome then Iacob shall reioyce and Israell shall be glad by these two names of the Patriarche who was faythfull attributed vnto the rest of the people he vnderstandeth all the faythful and true Israelites indéede Do. Ver. 1. Not only noteth the fountaine of sinne but sheweth how farre the diuel and sinne preuaile in mans hart that they make men vtterly to forget God good men ver 2. declareth that God hath an eye to mens doings vpon the earth Ver. 4. sheweth that the wicked sin many times against knowledge and the light of their own conscience Ver. 5. containeth a iudgement against the wicked ver 6. noteth a vile sinne of the vngodlye deryding and scoffing at the iust Ver. 7. that we should pray for the whole church and reioyce for the benefits that God bestoweth vpon it Psalme 15 Di. THis Psalme expoundeth specially one matter and therefore will hardlye admitte a
part of the law put for the whole it may also be called iudgments because that thereby hée sheweth what he iudgeth méete to be done are truth and therefore can not be accused of subtilty or falshood and it is more forcible in that hee sayth they are truth then if hee should say they are true because that speach noteth that nothing besides or without them is truth but méere lying ver 20. Sheweth the preciousnes of the lawe If we would desire store or profit we must preferre it before the finest golde that hath beene oftenest tried if present vse and pleasure before hony the hony combe ver 11. made circumspect vz. in his walking being taught what to do and what to flée from and here Dauid speaketh of himselfe in the third person yet so that it doth apperteine to all Gods children There is great reward vz. through Gods mercy for so doth the word rewarde import and not of our merit as the papists imagine ver 12. Who can vnderstand his faults i. knowe them as it were particularly either for the multitude of thē or because ignorantly we cōmit many things which we take to be no sinnes secret faults i. sinnes not only hidden from other men but from my selfe by reason of my ignorance and yet al knowne to thée ver 14. Wordes of my mouth i. the words I shal vtter with my mouth meditatiō of mine heart i. the things I shal meditate in my hart he wisheth that his thoughts words might be such as might be regarded before God and answerable to his profession and he speaketh nothing of déeds and works because this necessarily followeth that when the meditations thoughts of the heart together with the words be good then déeds also wil be good redéemer vz. through Christ none other speaking here not only of deliuerāce frō dangers but from sin that which sinne bringeth with it also vz. eternal death and destruction Do. Out of the sixe first verses we may learne to behold knowe the maiestie power goodnes of God in his creatures secondly that as they in their kind expresse preach these excellent things so yea much more should men that God hath created after so feareful wonderful a sort that not euery man in himself but also to be gods instrument to worke the same in others Out of the 7.8.9.10.11 We learne generally by the excellent cōmendation of gods law reuerently to estéeme it vnfeignedly imbrace it out of ver 7. Where it is called perfect wee haue an answere to the papists that accuse it of some want by bringing in vpon it their vnwritten verities and traditions and in these words conuerting the soule that ordinarily it is possible that any should repent and haue fayth without the hearing of gods word as Rom. 40.17 and in these words is sure there is a doctrine of comfort to the faithful because gods wil neuer faile them of terror to the wicked because gods iudgmēts shal assuredly ouertake them and in these words giueth wisedome vnto the simple we haue not only a notable effect of the law set forth but an argumēt to conuince the papists in this that they accuse the word of darknes as though none could profit by it but the learned sort ver 8. True ioy is to be fet from gods word as also true light of knowledge vnderstanding ver 9. Noteth the propertie of gods word the exact perfection that is in the whole in euery part therof ver 10. Teacheth in what great estimation we ought to haue the word and with what a holy hunger and thirst we should desire the worde ver 11. Teacheth two things first that wee can neuer bee truely wise but by learning gods word secondly that for our better incouragement to the doing thereof the Lord setteth great rewards before vs and indéed graciously in good time giueth vs the same ver 12. Teacheth that our sinnes are innumerable secondly that we must pray pardon of them generally particularly of these which we haue committed either of ignorance or of knowledge and yet remember them not ver 13. Teacheth vs to pray against the power and rule of sinne in vs. ver 14. That we should haue care and conscience ouer our wordes and thoughts that they might be approued before God Psalme 20. THis Psalme hath specially 2. partes In the first Di. there is a prayer for the king for whose welfare the people promise ioyfulnes and thankfulnes from ver 1. to the end of the fifth In the second they do assure themselues of Gods fauour and of their enemies ouerthrow and protesting for themselues that God shal be their aide and praying again for their king from ver 6. to the end of the Psalme The title is expounded before Psas 4. ver 1. heare thée i. Se. the praier that thou makest granting thy requests of Iaakob may be here taken either for the person of the Patriarth who worshipped god with great religion which God also was present with him in al his afflictions or else it may be put for the whole people of Israel who came of Iaakob both the wayes are vsuall in the old new testament ver 2. Frō the sanctuary i. from a place in the arke so called in which God gaue visible tokens of his fauor defence out of Sion this was the place wherin the arke which was a visible token of gods aide defence was receiued he putteth the place the arke therin contained for the assured fauor aid of God Some vnderstand by sanctuary heauen by Sion the visible place of god in his church what soeuer it is the prophet meaneth nothing but aide assistance to be giuen from god ver 3. Let him remēber or as Immanuel readeth let him smel meaning by that metaphor a gracious acceptation of his sacrifices as Gene. 8.21 vz. With fauor graciously accepting al thine offrings he meaneth by offrings the exercises of religion ioyned with them as confession of sins praier c. and turne vz. by fire as it were sent frō heauen Thy burnt offrings into ashes declaring therby that he alloweth thy seruices as he did to Aaron Leuit. 9.24 to Eliah 1. king 18.38 Ver. 4. According to thy hart i. as thy hart wisheth desireth all thy purpose i. whatsoeuer thou purposest he meaneth describeth here a king that asketh nothing but by the direction of gods spirit what God himself hath prescribed ver 5. Immanuel readeth this verse as it were a continuance of the peoples praier this is a reason to moue god graciously to yéeld to their praiers In thy saluatiō i. in that thou sauest deliuerest from dangers vz. our king so haue we had saluation sundry times vsed before And set vp the banner like vnto those that triumph after a victory is gotten hee putteth the signe of ioy for ioyfulnes it selfe in the name this word is taken here as ver 1.
third person whereas in the beginning of this verse he had spoken of him in the second ver 26. The poore shal eate he regardeth the maner that the people had in banqueting at their sacrifices of which you may sée an example 1. Sam. 1. In Helkanah and his familie in these sacrifices hée promiseth to exerceise his charitie towards his godly brethren whom hee vnderstandeth here by poore shewing that his offrings shal be so plentiful that euery one shal be satisfied they that séeke after the Lord vz. of a single hart to serue and worship him your heart he chaungeth the person shal liue for euer q.d. the hearts that had beene before as it were dead through afflictions shall through manifestation of Gods grace and goodnes be marueilously remoued ver 27. is a prophecie of the calling of the Gentiles q.d. this grace shall stretch not to the Iewes only but to the Gentiles who beholding the wonderful works that God hath done for his people shal come to true religion which they neuer tasted of al the ends of the world i. the people dwelling in the vttermost coasts of the earth putting the places conteining for the partes conteined shall remember themselues vz. howe long they haue béene in blindnes and superstition and where he speaketh of al he meaneth of a very great nūber turne to the Lord vz. from their dead Idols as S. Paul 1. Thes 1.9 Ver. 28. For the kingdome q.d. it can not be but that the gentiles shal come to the Lorde for he that hath the kingdome in his owne hande will drawe them to his worship and seruice ver 29. The Prophet declareth that of al states some shall come to worship God with him and be partaker of those sacrifices which hee would offer to the Lord by them that be fat in the earth he meaneth the rich mightie men shal eat vz. of the sacrifices worship vz. God by giuing him thanks al they that go downe into the dust i. such as are through affliction so humbled that there séemeth to be little oddes betwéene them the graue in the 15. ver of this Psalm he called it dust of death shal bow before him i. serue and worship him in his sight the outward signe of worship put for worship it selfe euen he that can not quicken his owne soule first marke the chaunging of the number from the plural to the singular next vnderstand by soule life as before ver 20. in this Psalm thirdly by quickning of the soule vnderstand him that being at deaths dore as it were is not able to prolong his life one minute of an houre q.d. euen those that séeme to be as it were dead and not able to do any thing for themselues shal through god be restored againe come to worship him with the rest of the faithful ver 30. their séed i. the godlies posterity for a generation or rather as Immanuel readeth it in euery generation meaning that these shal be alwaies called and counted the séed of God and a people whom he wil alwaies take care of and delight in ver 31. They shal come i. the fathers and their posterity and shall declare i. set out as it were from hand to hand deliuer ouer his righteousnes i. the faithfulnes that hee vseth in the defence of his wherof Dauids deliuerance gaue certaine proofe for by deliuering him out of dangers violences he shewed himselfe iust vnto a people that shal be borne i. vnto their posterity and stocke because he hath done it i. declared his righteousnes and faithfulnes in deliuering and preseruing of mée Ver. 1. Gods children are many times in their afflictions Do. brought almost to dispaire ver 2. God doth not alwaies immediatly heare euen the heartie praiers of his seruants ver 3. Sheweth that though God do not alwaies heare the praiers of his seruants yet he alwaies remaineth holy and iust ver 4. Good fathers are in good things to be followed also trust in God to be deliuered out of danger through him as a notable meane to obteine it for God neuer destituteth his ver 5. Praier is necessary and méete in the time of affliction ver 6. Gods children are wonderfully abased in the sight of wicked men ver 7. It is no new thing that the children of God are made scoffing stocks to the people ver 8. The vngodly do not only despite gods children but euen his owne holy maiestie ver 9.10 Teach vs to hang continualy vpon God in whom wée liue moue and haue our being ver 11. The more that troubles increase the more néed we haue to be earnest with God ver 12.13 Set out the rage and cruelty of the wicked ver 14.15 Describe the pitiful state of gods children ver 19. In all our distresses we must haue recourse to the Lord. ver 22.23 Teach not onely to bée thankful our selues but also to stirre vp others thereto ver 24. Setteth out Gods wonderful mercy that neuer refuseth his no not in their greatest misery ver 27. Is a prophecie of the vocation of the Gentiles ver 29. God hath of al sorts and conditions some that feare him ver 31. Teacheth care for posterity Psalme 23. THis Psalme hath two parts first he doth darkly Di. as it were in an alegorie declare gods goodnes and mercy towards him from ver 1. to the ende of the 4. In the second hee declareth the same thing nore plainly assuring himselfe of gods goodnes likewise in time to come from ver 5. to the end of the Psalme This title is expounded before Psalme 4. Ver. 1. Se. My shepheard vnder this similitude he mindeth to set out the great care that God had ouer him I shal not want vz. any thing that he séeth to bee good or néedfull for me ver 2. Hee maketh mee to rest the Prophet proceedeth in this metaphor shewing Gods care ouer him noting thrée things to expresse it by first the swéete and quiet rest hee giueth vnto his as Psal 127.2 secondly plentifulnes of food vnderstood by these words gréene pastures and thirdly cōmodiousnes of place to drinke at to refresh himselfe ment by these words the stil waters vz. void of dangers yet hauing certaine cold aire comming from them to refresh ver 3. He restoreth my soule i. he bringeth my life which through weakenes was as it were at deaths dore backe againe paths of righteousnes i. in righteous waies vpright conuersation for his names sake i. for his goodnes and mercy sake ver 4. Though I shoulde walke vz. either through ignoraunce or weakenes through the valley of the shadowe of death i. through most manifold manifest dangers so that I were very nigh to death I will feare no euil vz. that can come vnto me for thou art with me vz. by thy power and presence to defend and comfort me thy rod and thy staffe he putteth the instruments that shepheards did vse hauing care ouer their flockes for the care that
crafty crueltie of the wicked which may teach the godly two things specially first in all holy wisedome to labour the preuenting of these mischiefes that are meant against them secondly to striue to liue a holy and an vpright life because the eies of the wicked are continually vpon them Ver. 7. Sheweth vs howe the wicked flatter themselues in their sinne Ver. 8. Expresseth the great care that God hath ouer his children and how dearely he accompteth euery thing that is done to them or commeth from them Ver. 9. Setteth out the force and effect of feruent prayer Ver. 10.11 Are the same with ver 4. of this Psalme Ver. 12. Teacheth vs in care and conscience to performe the holy promises we haue made vnto God specially those that concerne praise and thanksgiuing Ver. 13. Teacheth two things first that it is God alone that vpholdeth his children and deliuereth them from all dangers and distresses secondly that he doeth this to this end that by holy life and godly conuersation we should glorifie him before men Psalme 57 Di. THis Psalme may bee diuided into thrée partes In the first the Prophet calleth vppon the Lord assuring himselfe that God will graciously heare his prayers and deliuer him from ver 1. to the end of the third In the second hee declareth the dangerous and pitifull estate wherein he was and the craft and cruelty of his enemies praying deliuerance therfrom from ver 4. to the end of the 6. In the third part he sheweth his readines and inforceth himselfe to yéeld thankes to the Lord for his mercy goodnes towards him from ver 7. to the end of the Psalme The title to him that excelleth sée Psal 4. Destroy not In these words is declared the summe of those petitions which are conteined in Psalmes that haue such titles as this is as Psal 58. also Psal 59. It should appeare that Dauid was in some wonderfull feare of death and destruction and therfore praieth the Lord not to destroy him i. not onely not to suffer the wicked to destroy him but also because he alone had al power in his hands not to lay hands vpon him himself A Psal of Dauid on Michtam sée Psal 56 in the title whē he fled from Saul the history hereof is put down at large 1. Sam. 22.1 1. Sam. 24.1.2.3 c. In the caue or rather into the caue He meaneth either Adullam or else an other caue in En-gedi for which sée the places before noted so that in this title wee may sée the occasion of the writing and making of this Psalme vz. Dauids great daunger and affliction Ver. 1. Haue mercy vppon mee O God haue mercy vpon mee this is a most vehement request which also may appeare by the doubling of the words by the which also he sheweth that he was in very great danger for my soule trusteth in thée this word soule importeth that he trusted in God with all his heart which is the part that God especially regardeth and in the shadowe of thy winges i. thy sauegarde prouidence and protection it is a metaphor borrowed from chickens who lye close vnder the hennes wings till the kyte be passed ouer sée Psal 17.8 Wil I trust vz. because I haue heretofore found it good the Prophet meaneth that he had trusted did and would continually trust in Gods almighty protection onely till these afflictions ouerpasse It appeareth that Dauid had more troubles then one yea that hee had as it were flouds of them which maketh him here to resēble his afflictions to a storme or tēpest not meaning by the word til that when the tempest was appeased hee woulde then cease to trust in God but that hee would both then and for euer hang vppon him so haue you the word till vsed Psal 110. ver 1. Ver. 2. I will call i. I will pray vnto the most high God the Prophet addeth this to strengthen his fayth because he whom he would inuocate had all power in his hand and hée strengtheneth himselfe also by that which followeth vz. that god doth faithfully performe his promises made him for God neuer vseth to leaue a worke vnperfite that hee hath begunne but alwaies continueth his benefits and goodnes towards those that are his Ver. 3. Hee will sende from heauen vz. either one or many Angels rather thē I shoulde want helpe and succour and saue mée i. deliuer mee from the reproofe hee meaneth by this worde all that either closely or openly coulde be done or sayd against him of him i. not onely of Saul though he be the chiefe but of those that take part with him against mee that woulde swallow mee sée Psalm 56.1 God will sende his mercy and his trueth this may serue to expound by the way of addition these wordes hee wil send from heauen in the beginning of this verse or else wee may expound them thus hee wil sende vz. vnto mee making mee féele by experience that which I haue had heretofore but in perswasion his mercy and his trueth by mercy hee meaneth the manifestation of his goodwill and grace towardes him and by trueth hee meaneth the faithfulnes and true performance that God obserueth in keeping his promises Verse 4. My soule i. my whole life and body is amonge Lions i. greedy and cruell persons sée Psalm 35.17 Hée meaneth his enemies whome hee resembleth to Lions because they were full of rage and cruelty meaning also by this manner of speach and those that followe in this verse that hee was in wonderfull daunger I lye among the children of men i. such as haue nothing more then that corruption which they haue brought from their fathers which is nothing else but al maner of naughtines and cruelty that are set on fire vz. against mee and that through the malice and mischiefe of their owne heartes without any cause on my part giuen whose téeth are speares and arrowes and their tongue a sharpe sword by téeth and tongue which are the instruments wherby men speake he vnderstandeth the false and hateful accusations that Sauls flatterers made against him and in that he resembleth them to speares arrowes and swordes hee meaneth that they were sharpe kéene and persing euen to the wounding of him sée Psal 120.4 also Psalm 55.21 also Psal 59.7 Ver. 5. Exalt thy selfe O God aboue the heauen hee prouoketh the Lorde as it were by prayer to declare his power q.d. shewe thy might and power which is farre aboue the heauens here vppon the earth in ouerthrowing and confounding mine enemies and let thy glory bee vz. made manifest and appeare vpon all the earth i. all the earth ouer to the ende that thy glory may bee extolled and magnified amongst men which can hardly be if I be oppressed for that should be with the dishonour of thy name Ver. 6. They vz. the wicked and vngodly my deadly enemies haue layd a net for my steppes i. haue either narowly watched me in my conuersation as before Psal 56.6 or else
man for mankind or the greatest part thereof shall turne to thy prayse not only because that when the godly shal sée them frustrated of their purposes they shall haue occasion to prayse thée but euen if thou couldst suffer and appoynt them to preuayle yet euen therein shouldst thou bée glorifyed because God will make all things worke together both for his own glory and to the good of those that loue him the remnant of thy rage shalt thou restrayne some expound it thus those of the wicked that shall be left aliue hoping that they shall be able to performe great matters shalt thou so kéepe as it were brideled that they shall not be able to atchieue any enterprise I rather expound it thus the remnaunt of the rage that is suche good people as shall remayne after the execution of the wickeds rage shalt thou restrayne eyther from doing euill themselues or else from the violence and outrage of the wicked which latter I like best of And that maketh Immanuel to vse for the word restraine compas about meaning shielding and defending of them Sée to this purpose 2. kings 19.30 so that in this verse he declareth two vses of gods iudgement the one is the prayse and glory of God the other is the deliuery of the good people Verse 11. Vow vz. as tokens and signes of youre thankfulnesse to God for your enemies ouerthrow and your own deliuerances performe vz. your sacrifices vowed testifying also thereby your obedience and readinesse in his seruice vnto the Lord vz. only and alone who also is your God i. your defender and kéeper all ye that be round about him i. both priests and people the Leuits and Priests because they wayted in the Tabernacle and the people because they coulde be no where but in his presence lette them bring presents that is offrings and sacrifices which are called presentes because they presented them before the Lorde sée the accomplishmente of this 2. Chron. 32.23 vnto him that he ought to be feared vz. of all both high and low of what state or condition soeuer they be and this is spoken of the almightye God Verse 12. He shal cut of the spirite of Princes this may bee read better eyther in the present tense or preterperfect tense he doth it or he hath done it meaning by cutting off frustrating or taking away and by spirite not onelye their vnderstanding and purposes but their liues also as appeareth 2. Chron. 32.21 he is terrible vz. not in outward shew onely but in déede and effecte to the kings of the earth i. euen to the mightiest Monarchies and al the Princes of the world so that they néede not thinke that they shall be fauoured for their greatnesse or haue any power to stand against him Do. Verse 1. and 2. teach that God doth specially manifest both his power and good will to the people that exercise his religion and cast vpon his name ver 3. Teacheth that neither armor or indeuour can preuayle agaynst the Churche of God further then he himselfe appointeth Verse 4. Teacheth that he that is on the faythfuls side is stronger then all Verse 5. Teacheth that there is no wisedome strength power or policie able to withstand the Lord in his purposes Verse 6. Teacheth that God néedeth not to make much adoe to ouerthrow for euen a word or rebuke of his mouth shall cast them downe to death Verse 7. Teacheth that God only is to be feared and reuerenced Verse 8. Teacheth vs specially then to haue good regard to our selues when God sheweth euidēt testimonies and tokens of his iudgements Verse 9. sheweth that God will neuer forget the afflicted that hang vpon him Verse 10 sheweth that euen the very sinnes of the vngodly shall serue to Gods great glory Verse 11. Teacheth vs both carefully to purpose and religiously to performe the exercises of the worship and seruice of our God Verse 12. Teacheth vs that it is God onlye who hath the issues of the life and death of al men in his hands Psalme 77 THis Psalme may be deuided into two parts Di. In the firste the Prophet expresseth the great afflictions and gréeuous temptations that he indured and this reacheth from verse 1. to the ende of the ninth In the seconde hee declareth by what reasons and argumentes he comforted himselfe teaching the Churche to doe the like from verse 10. to the ende of the Psalme The Title or inscription of this Psalm would be amended thus Se. To him that excelleth set ouer Ieduthun his posteritie with Asaph a Psalme i. a psalme appoynted to that excellent Musitian whosoeuer he was that was set ouer Ieduthun his posteritie and to Asaph sée 1. Chron. 25.23 Verse 1. My voice i. the prayers that I made came to God i. were directed vnto him appeared in his presence when I cried i. when I prayde earnestly in the anguishe and bitternesse of my soule and hee hearde mee vz. making my prayer vnto him And all this and that whiche followeth the Prophet alleadgeth to strengthen as it were his fayth and hope that he that had bin heard of God in the time of his former affliction should likewise be heard now Verse 2. In the day of my trouble i. in the time wherein I was afflicted for his gréefe lasted longer thē one day doubtlesse I sought the Lord vz. by earnest and harty prayer my sore ran and seased not in the night he meaneth that his disease cōtinued and that no remedy could diminish the same it séemeth to be a spéech taken from woundes and sores that bléede continually or send forth corruption in such sort that they cannot be staunched Immanuel hath another reading and another sence but me thinketh that this is as proportional with this text and better rather My soule i. I my selfe putting a parte for the whole man refused comforte q.d. My payne wrought in mee such waywardnesse that nothing was comfortable or ioyfull vnto mée Verse 3. I did thinke vpon GOD vz. with my harte in my prayers and supplication and was trouble◠vz. because I conceaued that GOD was angrye agaynst me in that I prayed and he graunted mee not my petition I prayde vz. earnestly and my spirite i. my soule and inward man was full of anguish i. gréefe and sorrowe because I felt not the force of my prayers Immanuel readeth this verse also otherwise as he doth the most part of this Psalme but because this texte and sence is playne ynough I varie not from it Verse 4. Thou vz. by the gréefs and sorrowes which thou doest continuallye laye vpon me kéepest mine eyes waking he setteth out in this spéech the greatnesse and continuance of his gréefe which tooke sléepe from his eyes and spéeche from his tongue as hee sayth afterwardes in this verse I was astonied vz. by my gréefs and sorrows yea so amased that I could not speake See Iob. 2.13 also Iob. 3.1 sée also Psalme 38. almost thorow out and Psalme 102. in
no end of thy wrath against vs shal thy gelousie vz. ouer thine owne glory and vs also euen for our good if we coulde sée it burne like fire i. consume vs vtterly as the fire doth euery thing that is before it Ver. 6. Powre out thy wrath i. lay the abūdance of thy iudgements for the word of powring out noteth the plenty of thē vpon the heathen that haue not knowne thée vz. according to thy wil reueiled in thy worde for otherwise the Gentiles had a knowledge of God as appeareth Rom. 1. ver 21. And vpon the kingdomes vz. of the earth or world that haue not called vppon thy name i. made profession of thy religion and seruice Sée Gene. 4.26 also 2. Tim. 2.19 And note that the faithfull are not in this place caryed away with carnall affections but onely as hauing respect to the publike saluation of Gods Church Verse 7. For this very reason sheweth that the former prayer against the enemies was made for the good and peace of the Church and not of any rancor or fleshly affection they haue deuoured i. the enemies haue cruelly and gréedily like bruite beastes dealt with Iaakob i. the people of Israel who descended or came from Iaakob and so haue wee had this worde vsed sundry times before and made his dwelling place i. the whole lande of Iudea which was assigned him by God to dwell in desolate i. waste and voyde as it were of inhabitants Ver. 8. Remember not against vs i. thinke not vpon as meanes to prouoke thée to wrath against vs and to destroy vs the former iniquities vz. which we continuing also in the euill step◠of our auncestours haue committed against thée but make haste vz. to helpe and succour vs in these distresses and to deliuer vs from the same and let thy tender mercy preuent vs vz. before we sinke downe vnder the burthens of our afflictions for we are in great miseries q.d. vnlesse thou put to thy helping hand we perish vtterly Ver. 9. Helpe vs O God of our saluation i. thou that only workest deliuerances for vs for so is the word saluation vsed here as it is Psal 3.8 helpe vs deliuer vs now as thou hast done sundry time heretofore for the glory of thy name i. that thy maiesty might and power may bee glorified of vs for name is vsed here as it is Psalm 20.1 which otherwise shall bee somewhat obscured and darkened and deliuer vs vz. from troubles and out of the handes and powers of our enemies and bee merciful vnto our sinners i. forget and forgiue them taking away also the punishments from vs which by them we haue pulled vppon vs for thy names sake i. for thy glory and goodnes sake as before Verse 10. Wherefore should the heathen say q.d. why should they haue an occasion to say as they will not spare to speake it if thou helpe not where is their GOD vz. the God that the Israelites serue q.d. giue not occasion to the enemyes to reioyce ouer vs and mocke vs because wee haue trusted in thée as though thou haddest forsaken vs in the tyme of neede They shewe howe that the aide which God shall giue them shall turne to his glory q.d. if thou helpe the vngodly people shall haue no cause to say that wee haue in vayne trusted in a GOD that forsaketh vs in our troubles but they and wée shall féele by effectes that thou hast a singular care ouer vs let him I woulde rather reade let it vz. our gracious deliueraunce from these distresses bée knowne i. opened and made manifest among the heathen vz. who are our enemies and otherwise would insult ouer vs in our sight i. wée liuing séeing and diligently beholding the same that thou arte alwayes presence with thine by the vengeaunce of the blood i. by the punishment that thou wilt take and lay vppon them for the blood of thy seruauntes hee calleth them Gods seruauntes who notwithstanding confessed that they were iustly punished for their sinnes because GOD when hee chastiseth vs testifieth that hee hath care of our saluation that is shed vz. by their cruelty and rage by blood and shedding of the same hée meaneth the godlies life and the death that the wicked did cruelly laye vppon them Verse 11. Let the sighing of the prisoners i. of them that are taken prisoners by the enemies and ready to bée caryed away or put to death vnderstanding by the sighing of these men their earnest prayers pitifull complaints teares outcries c. come before thee i. into thy presence and let it appeare by effect that thou regardest and acceptest of them according to thy mighty arme q.d. as thy power is most large and infinite for hee vseth this worde arme for power so preserue and defend thy people preserue vz. from outrage violence and death the children of death i. them that bée in verye great daunger at deaths doore as it were and ready to bée slayne so that death séemeth to haue as much authority ouer them as parents haue ouer their children Verse 12. And render to our neighbours i. to them that are round about vs as before ver 4. seuen folde i. most grieuous punishmentes a number finite for an infinite sée Gene. 4.15 in to their bosome i. largely and plentifully as appeareth Isaiah 65.6.7 Ierem. 32.18 it is a metaphor taken from them that powre things without number into the lappe or bosome as it were of those to whome they giue them their reproch i. the blasphemous and wicked wordes that they haue vsed against thée which is expressed in the part of the verse following Verse 13. So wée thy people i. the people that thou hast chosen seperating vs from other nations sée Psalm 74.1.2 and shéepe of thy pasture i. people whome thou féedest as tenderly and carest as much for as shepheardes doe their pasture sheepe shall prayse thée vz. for thy grace and goodnes towardes vs in deliuering vs and from generation to generation wée will set foorth thy prayse vz. to others q.d. we will bee instrumentes to publish thy prayse and occasions of thy glory to all posterity Do. Verse 1. Teacheth that God many times for the punishment of his peoples sinnes appointeth the wicked to preuaile so farre against them that euen his own glory séemeth as it were to bée layd in the dust Verse 2.3 Set out the monstrous cruelty and barbarousnesse of the wicked and vngodly people whose cursed nature is the more they preuaile the more outrage violence to offer and doe Ver. 4. Teacheth that the miseries of Gods children should prouoke them to earnest and hearty calling vpon his name Ver. 5. Teacheth that the consciences of the godly can hardly be quieted so long as they féele Gods wrath and anger against them Ver. 6. Teacheth that wee may safely pray against the malicious enemies of Gods Church Ver. 7. Setteth out the rage and cruelty of the wicked against the Lordes people and inheritance Verse 8. Teacheth
who sweareth for the further strengthening of our fayth in the truth of his promises Verse 36 Teacheth vs that posteritie and the continuaunce thereof is a speciall blessing from the Lord the same thing doth verse 37. teach Ver. 38 39 40 shew that no affliction commeth to Gods children without his special prouidence and appointment which is comfortable to consider not only because he that doth chastise vs is our father but also our enemies can go no further then he hath appoynted them Ver. 41 teacheth vs that God many times bringeth his children to a low ebbe and yet graciouslye afterwards deliuereth them out of al their feare Ver. 42. teacheth that the wicked and vngodly can not doe what they list nor go beyond the bonds which god hath set them Ver. 43. teacheth that al munition and ayde of men is vaine vnlesse it please God to blesse them and giue them force Ver. 44 teacheth that it is God alone that pulleth downe and setteth vp Ver. 45. teacheth that the dayes of our life are in Gods hands to be disposed of as pleaseth him Ver. 46. Teacheth vs in the middest of our greatest heauinesse to haue recourse to God by prayer and to craue the remouing of his rods Ver. 47. teacheth the vanity and shortnes of mans life Ver. 48 teacheth that death spareth none but that all must tast therof Verse 49 teacheth vs to thinke vppon Gods former graces that they may assure our consciēces of mercy to be afterwards shewed Ver. 50 teacheth vs in our afflictiō to repaire vnto God also that not the meanest sort of the people only but the chéefest are enemies to Gods faynts Ver. 52 teacheth vs that the iniuries and opprobries offred to Gods people are as done against his own maiesty and person Ver. 52. teacheth vs in all estates and at al times to be continually thankfull to God and also to yéeld both to thanksgiuing and prayer an earnest consent Psalme 90 Di. THis Psalme may be deuided into thrée partes the firste is an Exordium or a beginning whiche setteth out the care and good will of God towardes his people from all eternity and this is comprised in the two first verses The second part very excellently paynteth out Gods great prouidence and gouernment and our frayle and miserable condition from ver 3. to the end of the 11. In the third is contayned a prayer for grace and comforte in all heauinesses and distresses of this life whatsoeuer from verse 12. to the end of the Psalme Se. The title a prayer of Moses i. a prayer whiche Moses made vnto God for himselfe and the people at that time as it should séeme that the spies came backe againe and the people murmured agaynst God for which thinges sake the Lord threatned them that they shoulde not enter into the lande of promise sée Num. 13.14 thorowout the man of God i. not onely an excellent man but a Prophet and one called to some publike office sée Deut. 33.1 also 1. Kings 18.24 Verse 1. Lord thou vz. alone and no other hast bin at al times heretofore and specially all the while of our trauaile in the greate and huge wildernesse our habitation i. thou art he alone vnder whose defence we dwel safe and sound see Deut. 33.27 and this hee speaketh of himselfe and of the people that were with him and of all their auncestors gone before them comprehending them vnder that terme our from generation to generation i. euen from the beginning of the world vnto this present time and in this verse he setteth oute the wonderfull gouernment and grace of God towards his people as in the nexte verse the eternall purpose and counsel of God procéeding from the pleasure of his good wil and this he doth specially for two causes the one is that he might publish Gods glory in setting out his mercy the other that he might by laying forth former mercies moue the Lord to haue mercy vpon them now in that distresse Ver. 2. Before the mountaines were made vz. by thy almightye power and word and before thou haddest formed the earth and the world vz. for men to dwell in vnderstanding by forming not only the fashioning of it but euen the very creating of it sée Gen. 1 1 2 and these two sentences layde together be as much q.d. before the world or any part or péece of it were made euē from euerlasting to euerlasting i. frō al eternity and so for euer here after thou art our God i. thou arte hee that hast chosen vs to bee a people to thy selfe and that will wée take also as an argumente to instructe vs to hang vppon thée Verse 3. Thou turnest man i. thou causest man to returne and that by thy worde onlye to destruction i. to Death whiche is called destruction not because it destroyeth in déede but because it séemeth vnto vs to destroye Othersome vnderstande by destruction dust and power and the dissolution of the body both sences are good agayne thou sayest i. also thou doest but speake the word only and then it is done returne vz. in respect of your body into the earth out of which it was taken Genesis 3.19 and in respect of your soule to God who gaue it Eccle. 12.7 ye sonnes of men i. ye mortall creatures for this word expresseth the miserable and fraile condition of men and in these wordes he sheweth how brittle frayle and short mans life is he compareth the course of our life to a race in a Tilt or Turney wher we quicklye runne to the ende of the race as it were and then returne backe agayn Ver. 4. For a thousand yeres vz. of mans life q.d. though it were possible for a man to liue a thousande yeares in thy sight i. before thée and in respect of thée are as yesterdaye when it is past i. yea they are soone passed ouer in respecte of thée as one daye onelye in respecte of vs or else as Saynte Peter expoundeth it in his second Epistle Chapter 3 verse 8 that a thousand yeares are with the Lorde as one daye or as a Watche in the night i. of verye shorte continuaunce for a watche in the night was but thrée houres long the people of the Iewes in olde time diuiding the night into foure Watches and appoynting also to euerye watche thrée howers Matth. 14.35 Luke 12.38 Verse 5. Thou haste ouerflowed them vz. by thy iudgementes sodaynlye taking them awaye oute of this life as a floude ouerwhelmeth all or men beware For this Metaphor of the ouerflowing of them noteth two thinges the one is the mighty hande and power of GOD the other is the sodayne ende of mans lyfe and the vanitie thereof they are as a sléepe or as a dreame that one hath sléeping which passeth awaye and is quite and cleane forgotten in the morning i. when man is in his force and strength hée groweth like the grasse i. hee is flourishing and lustie and marke the sodayne chaunge of the number from
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
goodnesse chuseth men to be a peculiar inheritaunce to himselfe to the end he may alwayes mayntayne them vnder the shaddow of his winges Verse 4. Enter q.d. Because hée hath adopted you therefore striue to serue him into his Gates i. into the Gates of his Temple or Tabernacle he putteth a parte for the whole and the beginning of Gods seruice vz. repayring to the publique place for the execution of that seruice and Worshippe with prayse vz. vnto his name for that and many other his great goodnesses and mercye and into his Courtes hee speaketh according to the number of Courtes in the Tabernacle meaning as before the places of publike assemblies and Gods seruice sée Psalme 94.2.10 with reioycing vz. for the blessinges and benefites which he hath bestowed vpon you prayse him vz. for his great goodnesse and kindnesse towards you and blesse his name i. thanke his maiestye and power for those his mercies sée the word blessing so vsed Mat. 14.19 Verse 5. For the Lorde is good vz. towardes all but speciallye to his owne people meaning by the worde good fauourable louing and gracious his mercye vz. towardes his sonnes and seruauntes is euerlasting i. indureth and lasteth for euer and is neuer subiect to alteration nor chaunge sée Psalme 136. thorowe out and his truth i. the truth and stedfastnesse of his promises made vnto his seruauntes for so doeth the Hebrew worde vsed in this place alwayes signifye is from generation to generation i. is continuall and neuer decayeth euen as one generation succéedeth an other not meaning but that Gods mercy shall indure when all carnall generations of men shall fayle Do. Verse 1 teacheth vs that it becommeth Gods people neuer to be ashamed to prayse the Lord. Verse 2 teacheth vs to yéelde that seruice which we performe to God chearefully and with a good hart Verse 3 teacheth vs that we haue neyther our bodily creation nor our spirituall regeneration of our selues but all from the Lord only Verse 4 teacheth vs that Gods children should shew them selues in publike assemblies publikely thankfull for publike benefits receaued at his mercifull hands Verse 5. Teacheth vs that howsoeuer man be variable in his loue and promise yet God in goodnesse and truth abideth alwayes faithfull to his Psalme 101 THis Psalme as I take it may be deuided into two parts Di. In the first the Kingly Prophet Dauid declareth what hee will performe in respecte of his owne particular person from verse 1 to the end of the 4 In the second he sheweth what hée will doe concerning other vz. punish the wicked and foster the good from verse 5 to the end of the Psalme The Title a Psalme of Dauid i. a Psalme that Dauid made Se. whether before he came to his kingdome or at the beginning of his raigne is vncertain but I suppose rather when he first entred into his kingdome Ver. 1. I wil sing i. I will both speake of and practise sée Isaiah 5.1 mercy i. fauor maintainance towards my good subiects and iudgement i. execution of punishmente vpon the wicked in which 2 parts consisteth the Magistrates dutie as appeareth Rom. 13. sée for the performaunce of this promise 2. Sam. 9.1 vnto thée O Lord will I sing the Prophet meaneth not only that he will prayse God for aduauncing him to the kingdome but that euen for his sake in repect of his own office he wil performe these matters Ver. 2 I will doe wisely i. I wil behaue my selfe vprightly and circumspectlye according to the rule of thy word which is only true wisedome in the perfit way i. in the gouernmente of my kingdome the execution of my office which he calleth a perfit way because there is prescribed in Gods word a perfit rule therof til thou commest to mée vz. to take me out of this life and to cal me to an account for the discharge of my dutie I wil walke in the vprightnes of my hart i. I wil behaue my self vprightly and soundly so that mine own hart conscience shal witnes vnto me my good dealing and holy cōuersation in the middest of mine house i. priuatly and within mine owne walles as it were yea in the eyes and sight of my whole family the Prophet in this verse promiseth two thinges as I take it in the first part of a faythfull executing of his publike charge in the second a godly conuersation priuatly Verse 3. I wil set no wicked thing before mine eyes vz. to performe or doe it yea he meaneth that he wil not only kéepe himselfe from doing wickednesse but that he will so turne himself away from it that his eyes shall not behold it I hate vz. earnestly and from the bottome of my hart the worke of them that fall away vz. from thy truth and from that righte waye that thou hast prescribed meaning by the word worke not only that defection of theirs wch is the principal but al other transgressions whatsoeuer putting one for the whole it i. such maner of dealing shal not cleaue vnto me i. either raign or dwel in me this the Prophet speaketh as assuring himselfe of gods strength to continue the profession of his truth Verse 4. A froward hart i. a peruerse rebellious mind noting in these words the séed or foūtain of sin shal vz. thorow Gods goodnes and strength depart from me vz. farre off he meaneth by this spéeche that he wil indeuour to put of the old man with the lusts therof Ephe. 4 22 I will know none euil q. d. as I wil be far from performing wickednes in acte so I will not allow or like of the same in my iudgement or vnderstanding for so is the word knowing vsed in this place as in sundrye other places before Ver. 5. Him that priuily slaundereth he meaneth not that he wil spare them that shal do it openly for if he punish the lesse offence thus he will not spare the greater which is open slaunder his neighbour i. any whether hée dwell nigh or farre from him for so generally and largely doe I take this worde sée Psalme 15.3 will I destroy i. most sharply punish and that euen by death if the hainousnes of the offence require it him that hath a proud looke i. he that is lofty proud for pride appeareth many times euen in the very eye brées and eyes themselues whē they be lifted vp and high harte or as it is in the Hebrew text large in harte meaning by that maner of spéech one that hath a mind to aspire to great matters therefore is puffed vp with ouerwéening of himself I cannot suffer vz. or indure at any hand he meaneth by these spéeches that he cannot abide pride nor the tokens nor signes thereof nor the persons giuen thereto Ver. 6. Mine eyes shal be i. I wil carefully looke vnto and haue special regard of vnto the faithful of the land i. vnto the good and godlye peo-people that dwell in the lande wheresouer
cause of all goodnesse towardes all his creatures Verse 29 teacheth vs that the wante of féeling of Gods fauour is the fountayne of all woe disquietnesse death c. Verse 30 teacheth vs that the continuaunce of Creatures is not onely by an ordinary course of nature but specially by the commaundement and blessing of almighty GOD. Verse 31 teacheth vs to prayse GOD continually for his mercy and to pray for the continuaunce thereof Verse 32 teacheth vs to stande in awe of so great a Maiestye as can doe whatsoeuer pleaseth him both in heauen and in earth Verse 33 teacheth vs to carrye with vs holy purposes to serue the Lord as long as we liue and carefully to labour the performance thereof Verse 34 teacheth vs to pray that euen our prayers maye bée regarded in Gods sight Verse 35 teacheth vs that we may sometimes pray against the wicked and vngodly also that we should carefully stirre vp both our selues and others to prayse the Lorde Psalme 105 Di. THis Psalme as I take it may be deuided into thrée partes In the firste hée exhorteth to prayse GOD for his mercies shewing who they are that shoulde doe it from the first verse to the ende of the sixte In the seconde part hee resiteth the particular graces that GOD bestowed vppon them from the tyme of their firste calling till their comming oute of Egipt from verse seuen to the ende of the 26. In the thirde hee setteth out both what iudgementes GOD bringeth vpon their enemies for their sakes and also what mercies he sheweth them after their deliuery from verse 27 to the end of the Psalme Se. Though there be no Title of this Psalme declaring who made it yet it should appeare by 1. Chronic. 16.7.8 c. that Dauid made it and committed it to Asaph and his brethren to sing it And it hangeth wel with the other Psalms before going vz. Psalme 103. and Psalme 104. and also with Psalme 106.107 following al being Psalms to stir vp the Church to prayse God partly for his graces towards the Church Psalme 103 and generallye towardes all creatures Psalme 104 and partly for benefites vppon the faythfull euen by trying and correcting them Psalme 105 106. and lastlye for graces towardes all men Psalme 107. Verse 1. Prayse the Lord vz. all ye good and faythful people he would haue them to shew themselues thankefull and to set forth his glorye for graces receaued and call vpon his name i. feare his Maiesty but specially pray vnto him putting one part of Gods seruice for the whole declare vz. openly and playnly and that in euery place his workes i. the maruaylous thinges that hée hath done among the people vz. not onely of Iudea but of the whole earth Verse 2. Sing vnto him sing prayse vnto him vz. alone the doubling of the worde serueth both to stirre vs vp and also to note the excellency of that Sacrifice of thanksgiuing Some make this difference betwéene the two wordes that the firste singing shoulde bée with the mouth and the latter singing with musicall Instrumentes according to the Lawe and talke vz. amongest your selues openlye and euerye where of all his wondrous workes vz. whiche hée hath done for you and your Fathers so that wée shoulde as neare as wée canne call to remembraunce all Gods graces and mercyes bestowed vppon vs. Verse 3. Reioyce in his holye name i. shewe your selues gladde in that greate power and Maiestye of his which besydes the excellencye thereof contayneth in it holinesse also lette the hearte i. the inwarde affection as well as the outwarde behauiour of them that séeke the Lorde vz. vnfeignedlye and with a good harte vnderstanding by séeking of the Lorde seruing of him according to his will reuealed in his worde reioyce vz. in the Lorde and bée glad euen for this that hée giueth them grace to séeke and serue him Verse 4. Séeke the Lorde vz. earnestlye and that euen now while hée maye bée founde as Isaiah 55.6 and his strength 1. the Arke of the Couenaunte from whence the Lorde gaue euidente testimonye of his power and myghte Sée 2. Chronicles 6. verse 41. also Psalme 78. verse 61. séeke his face i. the arke of couenaunte whiche is also called Gods face because from thence GOD gaue playne testimonies of his fauour and goodnesse towards his people continually i. so long as you liue q.d. Be neuer wearye of doing that dutie Verse 5. Remember i. déepely and diligently thinke vpon that you maye thereby bee the better stirred vp to praise him his marueilous workes i. the great and wonderfull things which he hath don for his people he calleth thē maruailous because the Gods marueilous power declared it selfe in thē euen so that a man might easily iudge that they came from him that he hath done vz. in time heretofore and that for you your fathers his wonders i. the strange things which he hath done far beyond the reache and compasse of mans wit and the iudgementes of his mouth i both the punishments whiche he hath threatned against others and also the law and word he hath giuen vnto you for I would referre it to both these Verse 6. Ye séede of Abraham i. O yée that come of Abraham and his posteritie according vnto the flesh his seruaunt i. that serued GOD hee setteth before them their Fathers example the better to draw them on to the performaunce of that great dutye ye children of Iaakob i. O ye that come of Iaakob wch are his elect i. which he hath fréely chosen from amongst al other nations and here he vseth another reason fet from their election to draw them on to obedience Verse 7. Hée vz. alone and none other but he is the Lord our God i. he that gouerneth vs and vpon whome we our selues depend his iudgementes vz. agaynst sinne and vngodlinesse meaning by iudgements punishments are thorow all the earth i. are made manifest in all the world though perhaps men haue not eyes to sée the same or else we may take iudgements for rule guiding and gouernment so you haue the word to iudge vsed Psalm 98 9. meaning that Gods gouernment was stretched thorow out all the world Verse 8. He hath alway remembred his couenaunt and promise vz. made with his sonnes and seruaunts mening by remembred not only thinking vppon it but also the execution and performaunce of it that he made vz. of his owne accord and frée goodnesse to a thousand generations i. not only to infinite numbers of people putting a nūber certayne for an vncertayne but also to last and indure for euer Verse 9. Euen that vz. couenaunt which he made with Abraham vz. our Father sée Genesis 12 2 3 and his oth vnto Isaak sée Genesis 26.3.4 c. and hee vseth the word oth to note the certaintie and assurednesse of the couenaunte passed betwéene God and the people Verse 10. And since vz. the time of Abraham and Izaak meaning after their death hath confirmed it vz. both
inhabitauntes being cast out of it they themselues might possesse enioy and dwell in the Prophet meaneth not that they that were dead coulde amongest men prayse the Lorde for these thinges but in as much as the benefite thereof did reach vnto their posterity hée exhorteth their séede being aliue to acknowledge Gods mercyes in that behalfe and to prayse him for the same Verse 8. Let them i. their posterity after them therefore i. for the benefites and blessinges before rehearsed confesse i. prayse and magnifie God before the Lorde i. in his presence and from a good heart whether it bee secretly in their owne selues or openly before the Arke according to the custome of those dayes his louing kindnes vz. fréely and plentifully bestowed vppon them and his wonderfull workes i. the wonderfull workes that hee hath done for his people before the sonnes of men i. openly in mens sight and to them and their posterity Ver. 9. For hee satisfied vz. with abundaunce of all good thinges the thirsty soule i. him that stoode in néede of any good thing putting the word soule a principall part of man for the whole person and filled the hungry soule i. the hungry man with goodnesse i. with abundance of good thinges Ver. 10. They that dwell in darkenesse i. such as were kept prisoners in darke places and in the shadowe of death i. in great extremitie of death and daunger Sée Psalme 23.4 Isaiah 9.1.2 being bounde in misery and yron i. being kept in miserable and harde bondage hée beginneth here to recite how many sortes of people afflicted with diuers afflictions haue alwayes founde the Lorde mercifull and fauourable specially when they came vnto him Verse 11. Because they rebelled vz. both in thought woorde and deede agaynst the woordes of the Lorde vz. manifested and put downe in his Lawe and despised i. regarded not and set nought by the counsell of the most high i. the purpose ready inclination and power that the Lorde had to doe them good if they had yéelded obedience vnto him hée sheweth in this verse the cause of mens correction that hee might thereby deliuer Gods iustice from mens slaunders and reprehension And withall he teacheth that the onely rule of good life is to followe Gods commandement Verse 12. When hee i. God humbled vz. though not rightly and truely not that God was not able to doe it but because hée woulde not vouchsafe them that grace by humbling hée meaneth casting downe Sée 2. Kings 21.29 their heart with heauinesse i. hée made them heauy sorrowfull and sadde there they fell downe vz. before their enemies and there was no helper i. there was none that woulde helpe them This is the Prophetes meaning when they were wounded with a worldly sorrowe in their heartes and by meanes thereof their courages and stomackes were decayed then they laye as an open pray to their aduersaries and none pitied their cases or were able to helpe them Verse 13. Then vz. when they were thus destituted of mans ayde they cryed vnto the Lorde i. they called earnestly vppon him this and all that followeth in the verse is the same both in woordes and sense with verse 6. of this Psalme Verse 14. Hee i. GOD brought them vz. by his almightie power out of darkenesse and out of the shaddowe of death i. out of affliction oppression anguish c. Sée before verse 10. of this Psalme And brake their bandes i. the bandes wherewith they were bounde whether they were the bandes of affliction captiuity c. a sunder i. in pieces and so set them at libertie For the better vnderstanding of this speach Sée Sampsons story Iudges 15.13.14 also Iudges 16.11.12 Verse 15. Is the same both in woordes and sense with verse 8. before going Ver. 16. For hée vz. the Lorde hath broken vz. by his almightie power the gates of brasse and brast the barres of yron a sunder vz. for his peoples sake vnderstanding by brasen gates and barres of yron either most straite bandes and prisons Sée Acts 12.10 or else the bandes of cruell and perpetuall bondage In which respect also Egipt is called in the Scripture a house of bondage Verse 17. Fooles i. wicked and vngodly men as may appeare throughout all the booke of the Prouerbes and Psalm 53.1 by reason of their transgression vz. committed against GOD and because of their iniquities vz. against men are afflicted vz. by the Lord and that with sundry sortes of his iudgements And hée calleth them fooles because they haue no feare of God before them which is the beginning of wisedome Prouerbs 1.7 So that wée may perceiue that he meaneth not that wicked men who are here called fooles fall through ignoraunce or error onely but that their affections being blinded doe take away from them all right iudgement Ver. 18. Their soule abhorreth all meate i. they themselues putting one part of man for an other and not as though the soule were fed with bodyly foode hée meaneth that they are withoute all appetite and lothe euen the verye sighte of meate a punishment wherewithall GOD many times plagueth the gluttonous persons and they are brought to deathes dore i. they are euen ready to dye hée speaketh in this place of vncurable diseases and of which seldome fewe or none at all escape for deathes doore Sée Psalm 9.13 where he speaketh of the gates of death Verse 19. Is the same with verse 6.13 of this Psalme both in wordes and meaning and there is no difference sauing that the former speake it in the tyme past and this in the tyme present Verse 20. Hée sendeth his woorde i. hée commaundeth or speaketh but the word onely Matth. 8.8 and healeth them vz. of all their infirmities and diseases and deliuereth them vz. through his great goodnesse and almightie power from their graues i. from present death and the graue made ready as it were for them by their sicknesses and maladyes Verse 21. Is the same with verse 8. and 15. of this Psalme Verse 22. And let them offer vz. vnto GOD for these his graces the sacrifices of prayse i. not only of praysing but also of thankesgiuing Sée Hebrewes 13.15 and declare his woorkes vz. which hée hath graciously done for them with reioycing vz. both to himwarde and chearefully and gladly in respect of themselues for God requireth chearefulnes in our actions Verse 23. They that doe come into the Sea by shippes i. the mariners for I take it to be a special periphrasis of them and occupy vz. into diuers quarters and countreyes by the great waters vz. of the Sea This I doe especially referre to marchauntes q.d. whether they bée mariners or marchauntes trading by Sea or the armes thereof and that woorde of going downe into the Sea woulde bée marked because the waters séeme to bée belowe the earth Verse 24. They sée vz. sensibly and playnely and that with bodyly eyes if they haue any grace to beholde it the woorkes of the Lorde i. the great workes that
euer since the beginning hath preserued and increased the same the heauen and the earth vz. and al thinges therein conteined q.d. you may assure your selues of a most plentiful blessing séeing that he who blesseth you is the author preseruer gouernor of heauen al things therin of the earth al things therin which also he hath giuen to vs as verse following Ver. 16. The heauens euen the heauens i. the most high heauens are the Lords i. apperteine and belong vnto him as the special place of his delight and dwelling and yet we must not so vnderstand it as God were tyed to any one certaine place for his maiestie filleth the heauens and the earth but he hath giuen vz. of his large liberality and goodnes the earth vz. wherein men dwel to the sonnes of men i. to men and their séede after them that they should inhabite and vse it so that in this life they might by the thinges thereof bee prouoked to serue God and stirred vp thereby to the hope and fruition of eternal felicity Verse 17. The dead prayse not the Lord the Prophet meaneth that if God preserued not his Church the whole order and course of the worlde shoulde bee turned vpside downe for to what end should the creation of the worlde serue if there were not a people to call vpon God whereupon he gathereth that there shal always be some which shal praise the Lorde euen vntil the end of the world and so with al there is set out the end wherefore men are placed in the world vz. to prayse serue God q.d. that we dye not must be attributed to gods glory therfore euen our life also must be occupied about his praise sée Psal 6.5 whether they that go downe into the place of silence i. neither do they praise him that are brought to their graues and layed in them sée for this speach Psal 94.17 sée also Isaiah 38.18 The Prophet vttereth vnder diuers words one the selfesame thing Ver. 18. But we vz. which shal liue and be deliuered from our distresses wil prayse the Lord vz. for the benefites that we haue receiued from him from hencefoorth and for euer i. continually and alwaies prayse ye the Lord sée Psal 104. and Psal 105. in the very end Do. Ver. 1. Teacheth vs when we do in prayer appeare before the Lord to craue any thing at his handes vnfeignedly to cast from our selues all trust and confidence in our selues to flie to gods soueraine goodnes and trueth only Ver. 2. Teacheth vs that gods glory is after a sort hazarded amongst the enemies of God and his people when his own people are discomfited or disgraced Ver. 3. Teacheth vs that the more the enemies do blaspheme God the more we should be throughly perswaded of his power because that their dealing doeth prouoke him to execute a more swift and hard iudgment vpon them Ver. 4.5.6.7.8 doth liuely paint out the vanity of idoles themselues and of al such as either make or worship them Ver. 9. Teacheth the godly howsoeuer other men run a whoring after idols to cleaue only to the Lord. Ver. 10. Teacheth the ministers preachers of Gods word to make themselues examples vnto other of stedfast confidence in God Ver. 11. Teacheth vs that with the seruice of god there must be ioyned faith in God and his word or else it is nothing Ver. 12. Teacheth vs that God neuer forgetteth his children and merciful couenant made with them also that the godly shal haue from the Lord both assurednes and plentifulnes of blessings Ver. 13. Teacheth vs that God respecteth no mans person but in euery nation he that feareth him and worketh righteousnes is accepted before him Ver. 14. Sheweth that Gods grace and loue reacheth euen to the godly and their posterity after them Ver. 15. Teacheth vs that those whom the Lord pursueth with his fauor shal not nor can not want any thing that is good Ver. 16. Setteth out the large liberality and fatherly care of God towardes men also it teacheth vs that séeing he hath giuen vs the things of this life we shold vse them wel and so as they may further vs to the hope of a better life Ver. 17. Teacheth vs that when God giueth vs life in this world he doth thereby as it were prouoke vs to set forth his glory and praise Ver. 18. Teacheth vs thrée things first that we should praise the Lorde for his mercies for euen to the ende haue we our life giuen and his blessings are bestowed vppon vs secondly that this our thanksgiuing should be continual and thirdly that we should prouoke and stirre vp other men to do the like Psalme 116. THis Psalme as I take it may bée diuided into two partes Di. In the first the Prophet setteth out on the one side his loue fayth towards the Lord and on the other side Gods mercy and goodnes towards him from ver 1. to the end of the 11. In the second part hee promiseth humble and hearty thankesgiuing vnto the Lorde for that continuall heape of benefites which hee had receiued from his mercifull handes from verse 12. to the ende of the Psalme This Psalme hath no title as many other Psalmes both before it Se. and after it haue not sée Psal 114.115.117.118 c. Ver. 1. I loue vz. with all my heart and vnfeignedly the Lord vz. only and alone and none either with him or besides him and vnder the word of loue the Prophet sheweth that there was nothing without god that either could like him or please him because hee hath heard i. because he hath yéelded vnto and granted my voyce vz. sent forth vnto him and my prayers vz. which I made vnto him vnder these words voice and prayers the Prophet meaneth such prayers as he powred forth vnto the Lord not only with his heart but also with his mouth and words Ver. 2. For he hath inclined his eare vz. as one that were ready for to heare mee this is spoken of God according to mans capacity vnto mée vz. being in distresse and when I prayed vnto him as followeth when I did call vppon him vz. for helpe and ayde by earnest and hearty prayers in my dayes i. in the tyme of my affliction as may appeare by the next verse following sée Psal 137.7 also Lament 1.21 and by the woorde dayes hée noteth that hee had continuaunce and length of trouble Ver. 3. When the snares of death compassed mee vz. on euery side and rounde about so that there was almost no hope of escaping no more then of a bird or wild beast taken in a snare or grin by this manner of speach hée meaneth that euen then when hee was ready to dye the Lord in mercy looked vppon him Sée 2. Sam. 22.5.6 also Psalm 18.4.5 and the griefes of the graue i. great and extreme griefes which brought me almost to the graue made me as it were ready to bee put into it caught
open his mouth boldly Ephes 6.19 and if we read as it is in the English text vtterly it declareth that hee had not such a great boldenesse to speake as were to bee wished for I wayte vz. with diligence and patience for thy iudgments vz. to bee executed vppon the wicked in iustice and vppon thy children in mercy the worde iudgementes being vsed here for the promises which God hath made conteining either the punishments of the vngodly or his mercies to his children Sée verse 39. of this Psalme Verse 44. So vz. by this meanes when thou shalt continue with mée the woorde of trueth shall I alway keepe vz. through thy goodnes and strength thy lawe vz. which thou hast prescribed for mee to walke in for euer and euer the Prophet meaneth that through Gods strength hée shall continue in the knowledge and practise of Gods woorde all the dayes of his life Verse 45. And I vz. thy poore and vnworthy seruaunt will walke vz. through thy mercy and goodnesse meaning by walking that hee woulde liue and bée conuersaunt amongest men at libertye i. in playne and easie wayes or in great and broade wayes or as a man woulde say in the kinges high way which Saint Iames chapter 2.8 calleth the royall lawe meaning also that he would walke without feare of daunger as they doe most commonly which are in a kingly or broad way for I séeke vz. with an vnfeigned heart and continually thy preceptes i. the vnderstanding of them and obedience to them Ver. 46. I will speake also vz. fréely boldly and plainely of thy testimonies i. of thy lawe and the pointes and matters therein propounded before kinges i. mighty men of the earth and magistrates q.d. I will doe it in deede and that not only before inferiour persons and in their sight and hearing but euen before them who for their greatnes are wont to stoppe vp other mens mouthes and command thē silence Surely it is a good token that men haue well profited in Gods word when men are armed against all terrors of men and will not bee ashamed vz. to speake of it fréely and boldly Verse 47. And my delight shal be vz. continually and all the daies of my life in thy commandements i. in thy lawe by which thou hast commanded mee what I should do and what I should leaue vndone which I haue loued vz. not in words onely but in déede and trueth and with an vnfeigned loue Ver. 48. Mine hands also will I lift vp vnto thy commandements q.d. I will stretch out my handes that I may readily receiue turne ouer and search out thy commaundements and this similitude declareth the earnestnes of his desire because that looke whatsoeuer we desire to haue we do straine our selues to take it and lay holde of it by stretching out our hands which I haue loued sée ver 47. and I will meditate in thy statutes sée ver 23.27 of this Psalme Do. Ver. 41. Teacheth vs that Gods promise is a sure grounde vnto vs of his loue and our saluation Ver. 42. Teacheth vs that grounded perswasion out of the word maketh vs bold to speake euen in the face of our aduersaries Ver. 43. Teacheth vs that there can no greater punishment be laid vpon vs in this life then to lacke Gods word also that we should in all cases with patience tary the Lords leasure Ver. 44. Teacheth vs to indeuour what in vs lyeth continually to keepe Gods lawe Verse 45. Teacheth vs that he walketh simply and surely that walketh according to the prescript rule of Gods worde Ver. 46. Teacheth vs that no feare of men nor shame of our selues should cause vs to conceale or kéepe backe anye part of Gods trueth Ver. 47. Teacheth vs vnfeignedly to loue and continually to delight in the lawe and word of GOD. Ver. 48. Teacheth vs with earnestnes and readines to labour to apprehende Gods trueth and to holde it fast when wée haue obteyned it also to vse not only hearing and reading of Gods word but dayly meditation therein Zain Di. THe Prophet in this vii part doth first pray vnto God that hee might in himselfe effectually féele the accomplishment of Gods promises and this conteyned ver 49. Secondly he sheweth what great comfort and consolation he had in the word of God and by the keeping thereof and this is ver 50.52.54.55.56 Lastly hee shewed that no scornes of the wicked woulde turne him away from God and his truth and that he recompensed that euil of theirs with this good fearing greatly the great iudgements which for the contempt of God and his trueth should fal vpon them ver 51.53 Se. Ver. 49. Remember i. declare by effect that thou doest remember Sée Gen. 8.1 the promise made i. the promise which thou hast made to thy seruaunt i. to me thy seruant he speaketh of himselfe in the third person wherein i. in which promise thou hast caused mee to trust vz. not onely because thou hast made and giuen me the same promise but also hast commaunded mee to take sure hold thereof The Prophet here desireth God in déede to perfourme that which he had promised him whereby hee sheweth that though God séemed to be farre off yet he would stay himselfe vpon his worde Ver. 50. It i. thy promise made vnto me is my comfort i. doth greatly comfort me in my trouble i. when I am in any trouble whatsoeuer when I thinke of it this is as it were the speach of his heart receiuing singular comfort by meditations in Gods promises for thy promise vz. made vnto me in thy word hath quickened me i. hath not onely strengthened and confirmed mee at all times but euen then when I séemed to be nigh vnto death or as it were dead already it did after a sort restore me to life Ver. 51. The proude vz. men of the worlde meaning thereby the wicked and vngodly whome hee calleth proude because they did despise God himselfe and treade vnder foote as it were all his holy doctrine haue had me excéedingly in derision i. haue scoffed and ieared at me not onely very much but also continually for that word excéedingly noteth also that day by day and one day after an other they did assault him with newe and fresh combats of scoffes and taunts yet q.d. for all that they haue done I haue not declined i. gone aside or astray from thy law vz. which thou hast prescribed for me to walke in q.d. no floutes or taunts of men could pull mee from the obedience of thy trueth Ver. 52. I remēbred i. I called to mynd in my meditations and déepely thought vpon thy iudgements i. such examples as wherby thou shewedst thy selfe to be iudge of the world of old i. which thou diddest and madest manifest in former ages hee meaneth that he thought vppon such iudgements as God in former times had declared vnto the worlde for iudgements read ver 43. of this Psalme vnderstanding thereby Gods punishments vppon the wicked and his mercy towards
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
that wee should not séeke for the assurednes of gods word in the estate of earthly things which are subiect to many changes but in heauen i. in God himselfe who is not subiect to any alteration but methinketh the other is the more playne sense Ver. 90. Thy trueth i. the trueth of thy woorde but specially that part of thy woord which conteineth promises is i. lasteth from generation to generation i. perpetually and for euer so that al ages haue and shall confesse the same by their owne experience to be true thou hast laid vz. in the beginning or afore time as Psalme 102.25 the foundation of the earth hee meaneth that God had strongly made the earth so that it could not bee moued euen as though it were set vpon a most sure foundation and it abideth vz. in that estate and condition wherein thou hast placed it Immanuel readeth the latter part of the verse thus when thou vz. O Lord diddest establish i. make and create and that also to continue the same time that thou haddest set it the earth i. the world and al things therin conteined it was i. thy truth and word was then q.d. thy stedfastnes in kéeping thy promises shal continue throughout all generations as the earth indureth which thou established by thy word onely Ver. 91. They i. the world and all things therein conteined continue vz. safe sound and sure euen vnto this day vz. wherein we liue and so shall doe vnto the worldes end by thine ordinances i. by thy word and appointment q.d. as all thinges were created by thy worde so by the same worde they subsist and are preserued in their estate and continually multiplied vppon the earth for mans vse for all vz. thy creatures are thy seruants i. serue thee and at thy commandements do thy will euen as seruants obey their masters Ver. 92. Except thy lawe i. thy word he putteth a part of Gods word which consisteth of commandements for the whole had béen my delight i. had béene a continual delight and comfort vnto me which I take he meaneth by vsing the word in the plurall number though it bee not so here turned vnderstanding likewise thereby that it was his whole delight also in this life I should now haue perished in mine affliction i. it could not haue béen auoyded but both long agoe and euen at this present I should haue sunke downe and dispaired vnder my miseries Ver. 93. I vz. thy poore seruaunt will neuer forget vz. through thine assistance and grace for otherwise it is a very easie matter for flesh and blood to forget them thy precepts i. thy word a part for the whole for by thē i. by the ministery and light of that thy holy word thou hast quickned mee i. brought me out of darknes into light and out of death into life Verse 94. I am thine i. I belong vnto thée through thy goodnes euen as thy sonne seruant saue me i. deliuer me therfore from the dangers and distresses wherin I am or else am likely to fall for I haue sought vz. with a good and an vpright heart thy precepts i. thy worde as before ver 93. meaning by séeking an earnest study and affection which hee had not onely to knowe but also to performe the will and word of God Ver. 95. The wicked i. the vngodly and mighty men of the world haue waited vz. very narrowly and subtilly for me i. for my life and wayes to destroy mee vz. if they coulde finde any manner of euill by mée but I will consider vz. with care and conscience and attention of heart thy testimonies i. thy worde hee meaneth that hee woulde not be turned backe from the study and meditation of Gods lawe for any thing the wicked could do against him Verse 96. I vz. my selfe haue séene vz. both with my outwarde eyes and the eyes of my fayth and mynde an end of all perfection i. that there was nothing coulde bee so perfect in this lyfe but it had or shoulde haue an ende but thy commaundement i. thy worde is excéeding large i. so large as neither I nor any other can beholde no not with the eyes of our vnderstanding an ende thereof because it shall continue and indure for euer and euer and this serueth wonderfully for the commendation of the word Ver. 89.90 Declare for the comfort of our consciences Do. the certaintie and assurednes of Gods word Ver. 91. Teacheth vs that it is Gods word only which heretofore created and at this present vpholdeth all things Ver. 92. Teacheth vs that we should take singular delight and pleasure in Gods word Secondly that it alone is it that can comfort vs and kéepe vs from perishing in distresse Ver. 93. Teacheth vs to haue continuall meditation and study in Gods lawe Ver. 94. Teacheth vs to ground our prayer vpon Gods fauor towards vs and his election of vs. Ver. 95. Sheweth that the wicked leaue no stone vnrolled to hurt and to doe mischiefe to the faithfull and godly people also it teacheth vs that no violence should turne vs backe from the care and study of gods word Ver. 96. Teacheth vs that when all other things shal come to an end yet Gods word shal abide most firme and sure Mem. Di. THis is the xiii part of the Psalm wherin the prophet sheweth first what great delight and pleasure he had in Gods word ver 97.103 Secondly what profit he receiued by gods word ver 98.99.100.104 thirdly howe he conformed himselfe in obedience to the same ver 101.102 Se. Ver. 97. Oh how loue I thy lawe i. how much do I estéeme of it that exclamation sheweth that his affection was more then he could wel expresse meaning that he had so great a loue to gods word which hee vnderstandeth by the terme law that all his senses were as a man would say seased therwith the gate shut against the corruptions of his owne nature it is my meditatiō continually q.d. I do not speake almost or thinke of any thing else at any time Ver. 98. By thy cōmandements i. by the light and knowledge which thou hast giuen me out of thy word thou had made me wiser vz. by many degrées and that in al my actions and affaires then mine enemies i. then those which hate me wish me euil for they i. thy cōmandements wordes are euer with me i. I haue them alwaies in my thought and vnderstanding meaning that hee did thinke meditate of them continually Ver. 99. I haue had vz. through thy goodnes the light of thy word bestowed vppon mee more vnderstanding vz. in truth godlines then al my teachers i. then al they that taught me this the Prophet speaketh not as boasting of it in him-selfe but to sette foorth gods gret liberality to cōmend the excellency of the word for thy testimonies are my meditation i. I do carefully continually think vpon thy word Ver. 100. I vnderstoode vz. by the light of thy