causeth a perpetual vicissitude of Days and Nights and so declareth the glory of God 2. It bespeaketh all people at once as a Catholique Preacher of Gods glory vers 4 5. Secondly In the constant course of the Sun that common Servant as his Name importeth vers 4. who with his motion vers 5. enlightneth all things with his Light Foord and pierceth all things with his Heat vers 6. Thus the Heavens declare the glory of God that is they yeeld matter and occasion of glorifying him according to that Psal 145.10 All thy Works praise thee O Lord but thy Saints bless thee Some Philosophers and with them some Rabbins have deemed Maimonides or rather doted that the Heaven was a living Creature and did actually praise and serve God But this conceit is exploded by the wiser sort and that Axiom maintained Formica coelos dignitate superat a Pismire because a living Creature is more excellent than the whole visible Heavens As for the Saints and Servants of God it is truly affirmed by Divines that there is not so much of the glory of God in all his Works of Creation and Providence as in one gracious action that they perform And the Firmament sheweth his handy-work The Expanse or out-spread Firmament It is taken both for the Air Gen. 1.6 and for the Sky Gen. 1.14 the whole Cope of Heaven which sheweth Quà m eleganter ad amussim operetur Deus manibus suis Vatablus how neatly and exactly God worketh with his hands which are attributed to him for our weakness sake Vers 2. Day unto day uttereth speech Some read it one day succeeding another uttereth or Welleth out Sicur fons scaturiens R. Menahem as a Fountain continually and plentifully speech yet without sound by a dumb kind of eloquence eructant by a continual revolution and success of days men are instructed concerning the Power and Providence of God as also concerning his truth and faithfulness for if God hath hitherto kept promise with Nights and Days that one shall succeed the other will he not much more keep promise with his people Jer. 33.20 25. And Night unto Night sheweth knowledge Days and Nights by their perpetual course and order Dei potentiam sapientiam concelebrant there being no less necessity of the Night in its kind than of the Day The knowledge it sheweth us is that man in himself is weak and cannot long hold out hard labour that he is permitted to sleep a while and take his rest that he must abridge himself of some part of his rest to commune with his own heart on his bed and be still that if hee bestir not himself and do up his work quickly the Night of Death cometh when no man can work c. Vers 3. There is no speech nor language where their voyce And yet few hear these Catholique Preachers these Regii Professores these real Postilles of the Divinity as one stileth them who do preach to all people at once Non solum diserte sed exertè at surdis plerumque fabulam they are by the most as little respected as is the Cuckoe in June Vers 4. Their line is gone out through all the earth Or their rule or direction or delineation or Scripture confer Isa 28.13 Quòd in coelis tanquam in volumine omnibus conspicuo descript a sit Dei gloria because that in the Heavens as in an open Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written down the glory of the Creator The like is done also in other less considerable Creatures every of which do after a sort write as well as speak and have a Pen as well as a Tongue The Chaldee word for a Mint signifieth also a Book of Histories because in that one Herb large stories of Gods Wisdom Might and Love are described unto us The same word also that signifieth an ear of Corn signifieth a word because every Field of Corn is a Book of Gods praise every Land a Leaf 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Sheaf a Verse every Ear a word every Corn of Wheat a Letter to express the glory of God by Praesentem narrat quaelibet herba Deum Antony the Eremite being asked by a certain Philosopher how he could contemplate high things having no help of Books answered That the whole World was to him instead of a well-furnished Library this he had ready by him at all times and in all places Aug. de doct Christ l. 1. Niceph. l 8 c 40 In vita Bern. and in this he could read when he pleased the great things of God Bernard also saith that the time was when he had no other Masters nisi quercus fagos but the Oaks and Beech-trees In them hath he set a Tabernacle for the Sun That Prince of Planets but servant to the Saints of the most High as his name importeth so sweet a Creature he is that Eudoxus the Philosopher professed that he would be content to be burnt up by the heat of it so he might be admitted to come so near it as to learn the nature of it A Tabernacle or slitting-tent it is here said to have in the Heavens because it never stayeth in one place but courseth about with incredible swiftness Vers 5. Which is as a Bridegroom coming out of his Chamber sc after long expectation with a great deal of pomp and gayety such is the Sun-rising when hee first she weth himself above our Horizon Kimchi addeth that as the Bridegroom when he is abroad hasteneth home to his Bride so doth the Sun to his descent anhe'at ad occasum Eccles 1.5 And rejoyceth as a strong man or Champion to run a race readily running and effectually affecting all things with his heat The Persian Angari or Posts the Ostrich the wild Asse the Bustard the Dromedary De ascensmentis in Deum grad 7 the Eagle is nothing so swift as the Sun Bellarmine saith that he runneth in the eighth part of an hour seven thousand miles This dumb Creature gives check to our dulness as Balaams Asse also did to that Prophets madness Vers 6. Hâ—â— going forth is from the end of the heaven i. e. from the East unto the West in which course notwithstanding while he compasseth the circle of Heaven and Earth he visiteth the South and the North and is unweariable And there is nothing hid from the heat thereof i.e. from the benefit of the Suns heat who is ut cor incorpore as the heart in the body saith Aben-Ezra all things feel the quickning heat of the Sun not only the roots of Trees Plants c. but Metals and Minerals in the bowels of the earth Vers 7. The Law of the Lord is perfect Or Doctrin the whole Word of God commonly distinguished into Law and Gospel is perfect immaculate sincere entire compleat It Tully durst say that the Law of the twelve Tables in Rome did exceed all the Libraries of Philosophers both in weight of authority and fruit-fulness
the mercies of the Lord Gods Mercies moved him to promise his faithfulness bindeth him to perform Ethan promiseth to celebrate both were the times never so bad their case never so calamitous I will make known thy faithfulness Which yet I am sometimes moved to make question of Thus the Psalmist insinuateth before he complaineth Vt faclendum docent Rhetores in causis invidiosis wherein he sheweth himself a right Rhetorician Vers 2. For I have said I beleeved therefore have I spoken it I dare say it shall be so because thou hast said it so the Greek here hath it what God saith we may write upon it because all the words of his mouth are in righteousness neither is there any thing froward or perverse in them Prov. 8.8 Mercy shall be built up for ever Till the top-stone be laid and judgement bee brought forth into victory Mat. 12.20 the sure mercies of David fail not Thy faithfulness shalt thou establish in the heavens Or with the very heavens that is so sure as they are established If that Martyr could say The Heavens shall sooner fall than I will forsake the truth I have learned how much more may we say so of Gods unfaileable faithfulness See vers 33. Vers 3. I have made a Covenant with my chosen i.e. With Christ who is Gods elect one Isa 42.1 and in him with all his people Ephes 1.4 I have sworn unto David The Father and Figure of Christ who is frequently called David and is here chiefly to be understood O happy we for whose sake God hath sworn saith Tertullian and O most wretched if we beleeve him not thus swearing Vers 4. Thy Seed will I establish for ever Davids for a long time but Christs for ever and aye And build up thy throne to all generations Christs Kingdom hath no end Isa 9.7 Luke 1.33 This is very comfortable The Jews understanding this promise of Davids Kingdom have oft attempted the restauration of it but in vain and to the ruine of their Nation Vers 5. And the heavens shall praise thy Wonders Heb. Thy Miracle viz. in their circumgyration which sheweth a first mover in their embroidery influences c. yeelding matter and occasion of praise And thus All thy Works praise thee O Lord but thy Saints bless thee Psa 145.10 and so by Heavens here we may understand the Angels of Heaven as they are called Mat. 24 36. as by the Congregation of Saints the Church universal in heaven and earth by whom God is highly praised for the Covenant of Grace Vers 6. For who in the heaven can be compared c Thou farre transcendest the brightest Cherub all whose excellency is but derivative a drop of thine Ocean a spark of thy flame Who among the Sons of the mighty Inter chores Angelorum saith the Chaldee What Angel what Man Vers 7. God is greatly to be feared in the assembly c. Heb. Daunting terrible in the socret of the Saints very much The holy Angels make their addresses unto him with greatest reverence and self-abasements for they know that he humbleth himself to behold things in heaven Psal 113. How much more then should we set our selves to serve him with reverence and godly fear sith our God is a consuming fire Heb. 12.28 29. Vers 8. Who is a strong Lord like unto thee Heb. Who is like thee mighty Jab This is to magnifie God when we get above all Creatures in our conceptions of him Or to thy faithfulness 〈◊〉 out thee those that are round about thee or thou art full of faithfulness Vers 9. Thou 〈◊〉 the raging of the sea That it overwhelm not the earth this work of Gods Power is often celebrated as well it may all things cinfideâ—â—â— Vers 10. Than hast broken Rahab in 〈◊〉 i. e. which is called Rahab for it strengtheâ—â—â—â—de As a 〈◊〉 is slain Or as one deadly wounded as such an one is soon dispatcht so here Vo Halal vulneratum lethaliter designat Then hast 〈◊〉 c. See Isa 25. â—â— with the Note Vers 11. 〈◊〉 heaven is 〈◊〉 thâ—â—earth also in thine Thâ—â—â— madest them by thy Power and thou maintainest them by the Provideâ—â—â— thou doest whatsoever thou wilt in both Psal 115.3 As for the World c. See Psal 24. 〈…〉 Vers 12. Tabor and Hermon That is the West and East of Judea but put here for the West and East of the World Judea was the World of the World as Atheâ—s the Greece of Greece as Solon the Epitome of Athens Vers 13. Thou hast a mighty arm Men should therefore both tremble before God and trust in him 1 Pet. 2.6 Strong is thy hand Even thy left hand q. d. tu polles utraque manu thou hast both hands alike powerful Vers 14. Justice and Judgement are the â—â—bitation or basis of thy 〈◊〉 these are the supporters and pillars Mercy and Truth c. These are the fore-runners or satellites I should much fear Justice and Judgement saith Austin were it not that Mercy and Truth comfort me Grace and Truth came by Jesus Christ Johâ— Vers 15. Blessed is the people that know the joyful sound Jubilatioâ—â—â— the sound of thy Word the free use of thine Ordinances serving thee with cheerfulness and giving thee thanks with exaltation of heaâ—â—â— and rapture of spirit Scias unde gauâ—â— quod verbâ—â— explicate 〈◊〉 possis saith Aâ—stiâ—s Accipa quod seâ—â—â— antequam 〈◊〉 faith Cyprian writing to Donatur concerning the joy of his Conversion They shall walk O Lord in the light of thy 〈◊〉 In the fear of the Lord and in the comforts of the holy Ghost Vers 16. In thy name shall they rejoy 〈◊〉 a day Or every day Bonis semper ferie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Diâ—genes in Plutarch God crowneth the Kalender of good mens lives with many feâ—tivals Vers 17. For thou art the glory of thew strength And hence it is that they are filled to pfull with comfort and do over-abound exceedingly with joy in all their tribulation 2 Cor. 7.4 Vers 18. For the Lord is our defence Heb. our shield the body cannot bee wounded but through the shield And the holy one of 〈◊〉 our King How then can any one cry aloud Mich. 4.9 Vers 19. Then thou spakest in Vision to thy holy one i. e. to Samuel thy Priest and Prophet â— 1 Sam. 16.12 one of those few that lived and dyed with glory I have 〈…〉 upon one 〈◊〉 is migthy I have called David to the Kingdom and qualifie him 〈…〉 chiefly intended here is Christ able to save them to the 〈…〉 to God by him Heb. 7.29 〈…〉 One of them 〈◊〉 or one of singular 〈…〉 of the vulgar Vers 20. 〈…〉 and in 〈…〉 With my holy oyl have I annoynted him How Christ was appointed and annoy 〈…〉 Vers 21. 〈…〉 and carry him thorough all conditions with comfort See Ezra 22 with the Note 〈…〉 i.e. 〈…〉 more strength than the hand Vers 22. The enemy shalt 〈…〉 Or shall profit nothing 〈…〉 at all as
Heavens Where your terricula your fray-bugmawmets never were like as one being asked by a Papist where was your Religion before Luther answered In the Bible where your Religion never was This But seemeth uttered with indiguation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Basil on a like occasion Our God is no dunghill-deity Hee hath done whatsoever bee pleased Without either help or hinderance of any Vers 4 Their Idols are silver and gold Take them at the best they are no better and what is silver and gold but the guts and garbage of the earth But some of them might say as Priapus in Horace Olim truncus eram ficulnus inutile lignum Herodotus telleth us In Euterpe that Amasis had a large laver of gold wherein both hee and his guests used to wash their feet This Vessel hee brake and made a God of it which the Egyptians devoutly worshiped And the like Idolomany is at this day found among Papists what distinction soever they would fain make betwixt an Idol and an Image which indeed as they use them are all one The work of mens hands And therefore they must needs bee goodly gods when made by bunglers especially Act. Mon. fol. 1340. as was the rood of Cookram which if it were not good enough to make a God would make an excellent Devill as the Maior of Doncaster merrily told the complainants Vers 5 They have mouths but speak not Unlesse the Devil haply speak in them and by them as at Delphos or the false Priests as here in times of Popery Eyes have they But they see not And yet with wires and other devises they were made here once to goggle their eyes Act. Mon. to move their chaps apace as well a paid when something of worth was presented them as if otherwise to look at eyes end and to hang a lip Vers 6 They have cars but they hear not But are as deaf as door-nails to the prayers of their suppliants The Cretians pictured their Jupiter without ears so little hearing or help they hoped for from him Socrates in contempt of Heathen Gods swore by an Oak a Goat a Dog as holding these better gods than those Varro saith Aug. de Civit. Dei lib 4. â—2 31 They that first brought in pictures to bee worshiped Ii civitatibus suis meturn dempserunt errorem addiderunt took away fear and brought in errour Noses have they but they smell not As the Painter may paint a flower with fresh colours but not with sweet savour with this Motto No further than colours so the Carver may draw out an image but not make it draw in the breath with this Motto No further than fashion Vers 7 They have hands but they handle not Curious and artificiall for Art is Natures ape but uselesse and for shew only if Esculapius or the Lady of Loretto restore the lame or the blind it is the Devill with his lying wonders 2 Thes 2. Feet have they bus they walk not As those pictures in Plato made by Dedalus which if they were not bound would fly away or Vulcaus three-footed stools in Homer which 〈◊〉 â—eigned to have run on wheels of their own accord to the meeting of the Gods and after that to return in like fort back again The Tyrians besieged by Alexander chained up their God Hercules that hee might not go from them in that strait and yet they were not delivered Neither speak they through their threat They do not so much as chatter like a Crane or 〈◊〉 a Dove Isa 38.14 〈◊〉 are 〈◊〉 idols as the Apostle calleth them These are things commonly known 〈◊〉 thus 〈◊〉 for the 〈◊〉 of 〈…〉 who yet are so bewatched that they will needs 〈◊〉 upon these gods of their own making O vanas hominum mentes c. O the spirit of fornication c. Vers 8 They that make them are like unto them Blind and blockish Vervecum in patria crasseque sub aere nasi given up by a just God to a judiciary stupidity See Isa 44.9 10 11 c. Rev. 9.20 their foolish hearts were darkened and they were delivered up to a reprobate sense to an injudicious mind Rom. 1. to strong delusions vile affections just damnation So is every one that trusteth in them Idols were never true to such as trusted in them but such deserve to bee deceived as being miserable by their own election Jon. 2.8 Vers 9 O Israel trust thou in the Lord Whatever others do Josh 24.15 and the rather because others do not Psal 119. the worse they are the better bee yee Hee is their help and their shield God is ingaged in point of honour to help and protect those that trust in him Vers 10. O house of Aaron trust in the Lord Ministers must bee patterns to others of depending upon God and living by saith as did Mr. Bradshaw Mr. Lancaster and many other famous Preachers of latter times whom god inured to a dependence from day to day upon his Providence for provisions and as a grave man of God sometimes said Whereas many others have and eat their bread stale these received their bread and ate it daily new from his holy hand Vers 11 Yee that fear the Lord Peregrini ex omni populo saith Aben-Ezra devout persons out of every Nation dwelling among the Jews though not absolute Proselytes Act. 2.5 10.2 13 16. Such also fearing the Lord are heirs of the promises and therefore may boldly say The Lord is my helper and I will not fear what man shall do unto mee Heb. 13.6 Vers 12 The Lord hath been mindfull of us hee will blesse us God hath God will is an ordinary Scripture Medium as hath been aboye noted Hee will blesse the house of Israel Not help and keep them only but blesse them with the blessings of both lives for he is no penny-Father c. See Ephes 1.3 Hee will blesse the house of Aaron Ministers were ever a distinct order from the rest Note this against the Libertines who would gladly make a jumble Compas Samar affirming the Ministry to bee as arrant a juggle as the Papacy it self Vers 13 Hee will blesse Such shall abound with blessings Prov. 28.20 Both small and great Whether in age or degree Act. 10.34 35. Vers 14 The Lord shall increase you Or The Lord increase you derech tephilla prayer wise as the Rabbines read it You and your Children The care of whose welfare prevaileth far with religious Parents and sitteth close upon their spirits Vers 15 You are the blessed of the Lord c. And therefore shall bee blessed as Isaac said of his son Jacob Gen. 27.33 Which made Heaven and Earth And will rather unmake both again than you shall want help and comfort Vers 16 The Heaven even the heavens are the Lords As the speciall place of his delight and dwelling yet not so as if hee were there cooped up and concluded for God is immense and omnipresent yea totally
Sanctuary-men continens pro contento Hearts and hands must both up to Heaven Lam. 3.41 and God bee glorified both with spirits and bodies which are the Lords 1 Cor. 6.20 And bless the Lord Like so many earth'y Angels and as if yee were in Heaven already say Vers 3 The Lord that made Heaven and Earth And therefore hath the blessings of both lives in his hand to bestow See Num. 6.24 Bless thee out of Zion They are blessings indeed that come out of Zion choice peculiar blessings even above any that come out of Heaven and Earth Compare Psal 128.5 and the promise Exod. 20.24 In all places where I put the memory or my name I will come unto thee and bless thee PSAL. CXXXV VErs 1 Praise yee the Lord praise yee Praise praise praise When duties are thus inculcated it noteth the necessity and excellency thereof together with our dulness and backwardness thereunto O yee Servants of the Lord See Psal 134.1 Vers 2 Yee that stand in the house See Psal 134.1 In the Courts Where the people also had a place 2 Chron. 4.9 and are required to bear a part in this heavenly Halleluiah Vers 3 Praise the Lord for the Lord is good scil Originally transcendently effectively hee is good and doth good Psal 119.68 and is therefore to bee praised with mind mouth and practice For it is pleasant An angelicall exercise and to the spirituall-minded man very delicious To others indeed who have no true notion of God but as of an enemy it is but as musick at funerals or as the trumpet before a Judge no comfort to the mourning wife or guilty prisoner Vers 4 For the Lord hath chosen God 's distinguishing grace should make his elect lift up many an humble joyfull and thankfull heart to him And Israel for his peculiar treasure Such as hee maketh more reckoning of than of all the World besides The Hebrew world here rendred peculiar treasure seemeth to signifie a Jewell made up of three precious stones in form of a triangle Segullâ—h 〈◊〉 dici Sâ—gol 〈…〉 The Saints are Gods Jewels Mal. 3.17 his ornament yea the beauty of his ornament and that set in Majesty Ezek. 7.20 his royall Diadem Isa 62.3 Vers 5 For I know that the Lord is great As well as good vers 3. This I beleeve and know Job 6.69 saith the Psalmist and do therefore make it my practice to praise him And that our Lord is above all Gods Whether they bee so deputed as Magistrates or reputed as Idols Vers 6 Whatsoever the Lord pleased This the Heathens did never seriously affirm of any their dunghill deities sure it is that none of them could say I know it to bee so De diis utrum sint non ausim affirmare said one of their wise men Vers 7 Hee causeth the Vapours Not Jupiter but Jehovah See Jer. 10.13 Hee is the right Nubâ—coga Maker of the Metcors whether fiery aiery or watery Job 26.8 9 28.26 27 37.11 15 16. 38.9 See the Notes there Hee maketh lightenings for the Rain Or With the Rain which is very strange viz. that fire and water should mingle and hard stones come cut of the midst of thin vapours Hee bringeth the winde out of his treasuries Or Coffers store-houses where hee holdeth them close prisoners during his pleasure This the Philosopher knew not and thence it is that they are of so diverse opinions about the winds See Job 36.27 28 c. Job 37. throughout Vers 8 Who smote the first-born of Egypt And thereby roused up that sturdy rebell Pharaoh who began now to open his eyes as they say the blind mole doth when the pangs of death are upon him and to stretch out himself as the crooked Serpent doth when deadly wounded Vers 9 Who sent tokens and wonders Vocall wonders Exod. 4.8 to bee as so many warning-peeces Vers 10 Who smote great Nations Who by their great sins had greatly polluted their land and filled it with fiâ—th from one end to another Ezra 9.11 And slow mighty Kings Heb. Bony big mastiff fellows quasi â—ssâ—tâ—s five 〈◊〉 as the word signifieth Vers 11 Sihon King of Amorites A Giant like Cyclops And Og King of Bashan Of whom the Jews fable that being one of the 〈◊〉 Giants hee escaped the flood by riding affride upon the Ark. Vers 12 And gave their lands for an heritage Which hee might well do as being the true Proprietary and Paramount Vers 13 Thy Name O Lord c. Else O nos ingratos Vers 14 For the Lord will judge his people Judicabit id est vindicabit hee will preserve them and provide for their wel-fare And hee will repent himself This is mutatio rei non Dei effectus non affectus Some render it Hee will bee propitious Others hee will take comfort in his Servants See Judges 10.16 Vers 15 16. The Idols of the Heathen See Psal 115.4 5 6 c. Vers 17 Neither is there any breath in their mouths If they uttered Oracles it was the Devil in them and by them As for those statues of Daedalus which are said to have moved Aristot Diod. Sic. Plato spoken and run away if they were not tyed to a place c. it is either a fiction or else to be attributed to causes externall and artificiall as quick-silver c. Vers 18 They that make them c. See Psal 115.8 Vers 19 Bless the Lord And not an Idoll Isa 66.3 as the Philistines did their Dagon and as Papists still do their hee-Saints and shee-Saints Vers 20 Yee that fear the Lord Yee devout Proselytes Vers 21 Blessed bee the Lord out of Sion There-hence hee blesseth Psal 134.3 and there hee is to bee blessed Which dwelleth at Jerusalem That was the seat of his royall resiance per inhabitationis gratiam saith Austin by the presence of his grace who by his essence and power is every where Enter praesenter Deus hic et ubique potenter PSAL. CXXXVI VErs 1 O give thanks unto the Lord This Psalm is by the Jews called Hillel gadel the great Gratulatory See Psal 106.1.107.1.118.1 For his mercy endureth for ever His Covenant-mercy that precious Church-priviledge this is perpetuall to his people and should perpetually shine as a picture in our hearts For which purpose this Psalm was appointed to bee daily sung in the old Church by the Levites 1 Chron. 16.41 Vers 2 For his mercy endureth for ever This is the foot or burthen of the whole song neither is it any idle repetition but a notable expression of the Saints unsatisfiableness in praising God for his never-failing mercy These heavenly birds having got a note record it over and over In the last Psalm there are but six verses yet twelve Hallelujahs Vers 3 O Give thanks to the Lord of Lords That is to God the Son saith Hierâ—â— as by God of Gods saith hee in the former verse is meant God the Father who because they are no more but one God
the Pulpit doore Oecolamp and be fully of his minde who said I would not be found speaking or doing ought that I thought Christ would not approve of if he were corporally present And read in the book Giving the sense of that they read and applying it close to mens consciences This was preaching indeed for as every sound is not musick so neither is every Pulpit-discourse Preaching Cura Pastoralis est ars artium scientia scientiarum saith one It is a matter of great skill to divide the word aright See chap. 8.8 One fourth part of the day i. e. for three hours from nine a clock to twelve This warranteth our preaching Fast-Sermons though prayer be the chief businesse of such a day See Jer. 36.6 7. And another fourth part Sc. From twelve to three thus besides the ordinary morning and evening sacrifices they divided the day betwixt Preaching and Prayer as those did Acts 6.4 And as the Priests of old taught Jacob Gods judgements and put incense before the Lord Deut. 33.10 The Jewes at this day boast that they divide the day even the working-day into three parts the first ad Tephillah they spend in Prayer the second ad Torah in reading the Law the third ad Malachah in their worldly businesse But you are not bound herein to beleeve them They confessed Not without supplication for pardon and power to do better And worshipped the Lord their God Inwardly and outwardly giving him his due glory and resting upon him by a lively faith in the gracious promises being fully perswaded of this that together with the forgivenesse of sinne they should have those particular blessings which they sued for so farre as might stand with Gods glory and the good of their souls Verse 4. Then stood up Each of these eight in his turn or each in his own proper place the people being for more conveniency-sake divided into eight several Congregations And cried with a loud voyce Verbis non modò disertis sed exsertis that God might hear which yet he can do very well without any audible voice Exod. 14.15 1 Kings 22.32 and all the people might hear and joyn in prayer Vnto the Lord their God As being in Covenant with them This shewes their faith as the former their fervencie Faith is the foundation of Prayer and Prayer is the fervencie of Faith Verse 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4.2 Then the Levites Jeshua c. said stand up Gird your selves and serve the Lord as Luke 17.8 Be instant or stand close to the work set sides and shoulders to it Rouse up your selves Neand. Chron pag. 74. and wrestle with God Hoc agite said the Romane Priest to the people at their sacrifices And Sacerdos parat fratrum mentes dicendo Sursum corda saith Cyprian In the Primitive times the Ministers prepared the people to serve God by saying Lift up your hearts De oratione And blesse the Lord your God for ever Give him immortal thanks all possible praise amore more ore glorifie him doingly 1 Cor. 10.30 31. Ephes 1.11 12. Think of the multitude seasonablenesse suitablenesse constancy c. of Gods favours and then give him the glory due unto his Name which yet we can never do because his Name is exalted above all blessing and praise as it followeth here so that if we should do nothing else all our dayes yea as long as the dayes of heaven shall last said that Martyr but kneele upon our knees and sing over Davids Psalmes to Gods praise yet should we fall farre short fo what we owe to the Lord who is most worthy to be praised And blessed be thy glorious name These holy Levites having called upon the people to blesse God break forth into the performance of this Divine duty themselves So Saint Paul often exhorting the Saints to pray falls a praying for them Which is exalted above all blessing and praise So that when we have done our utmost herein we can never over-do David is oft so transported that he seemes to forget himself as a bird that hath got note records it over and over as Psal 136. for his mercie endureth for ever And Psal 150. in six verses are twelve Halleluiahs Praise him saith He Verse 2. according to his excellent greatnesse for great is the Lord and greatly to be praised Psal 145.3 and verse 6. Let every thing that hath breath praise the Lord Or Let every breath praise the Lord. As oft as we breath we are to breath out the praises of God and to make our breath like the perfumed smoke of the Tabernacle Verse 6. Thou even thou art Lord alone Jehovah is Gods incommunicable name that holy and reverend Name of his which Jewes pronounce not we too oft profane at least by not considering the import of it which is enough to answer all our doubts and to fill us with strong consolation had we but skill to spell all the letters in it Thou hast made heaven With great skill and artifice thou hast made it three stories high 2 Cor. 12.2 Heb. 11.10 The heaven of heavens Called the highest Luke 2.14 and the third heaven 2 Cor. 12.2 Of this heaven no natural knowledge can be had nor any help by humane arts Geometry Opticks c. for it is neither aspectable nor movable With all their host i. e. Their furniture Angels those heavenly Courtiers Sunne Moone and Starres c. which are all Gods servants Psal 119.91 and do in their way worship Him The earth and all things that are therein God may be read in the great book of Nature which hath three leaves Heaven Earth and Sea Heaven is all that 's above earth Earth is an element of cold and dry nature thick solid heavie placed in the middest of the world as the foundation thereof and therefore unmovable though round and in that respect naturally apt for motion and though founded not upon solid rocks but fluid waters This Aristotle himself wondred at Lib. 2. de Coelo cap. 13. And all things that are thereon Either therein as metals and minerals or thereon as men beasts creeping things c. The Seas and all that are therein As There is that Leviathan and creeping things innumerable Gods handy-work all of them And thou preservest them all Givest them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17.25 life and breath motion and maintenance thou upholdest the whole creation by the word of thy power Heb. 1.3 and all things subsist by thy manutension God doth not cast off the care of his works that he hath made as doth the Carpenter or Shipwright but being perpetually present with them ruleth disposeth and ordereth all by a certaine counsel to his own ends and at length to his own glory And the host of heaven worshippeth thee Angels and Saints especially who the more they know of God the more they love him and honour him making their addresses to him with greatest self-abasement considering their
Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Either do thou kill me or I 'll kill theâ— if I can And what lesse then this upon the matter do those monsters and miscreants amongst us who set their mouthes against heaven when things go crosse with them especially and their tongues walk through the earth Psal 73.9 As Hacket did who lifting up his eyes to heaven and grinning against God blasphemed him and threatned him even when he had the rope about his neck Anno 1591. Now as in the water face answereth to face Cambd. Eliz. fol 403. so doth the face of a man to a man And as there were many Marii in one Caesar so there are many Caligula's and Hackets in the best of us all if God restraine us not from such horrid outrages But Elihu would have us here to know that God is far above our reach neither can we throw this high and lofty one out of his throne utcunque fremamus ferociamus for how should any thing that wee silly Creatures can do reach to God when as we cannot reach up to the visible heavens And behold the clouds which are higher then thou Eminent prae te The clouds are Gods Chariot whereon he rideth and wherein he manifesteth much of his Majesty These Elihu would have Job to contemplate in their height even superiores nubâ—s as Tremellius rendreth it the upper clouds or as others the Starry Heaven Heb. The thin of heavens So Bildad before had called upon him to behold the Moon and the Stars chap. 25.5 And surely the very sight of heaven over us to the which all that we are or can can bring no help or hurt at all should admonish us of our meanesse and make us think most modestly of God whom we are so infinitely below and not dare either to complain of him or to boast us before him c. For this cause it is that Elihu so presseth Job here with this heap of words that he may henceforth know and keep his distance and not so presumptuously call God as it were to reckoning touching expences and receipts Verse 6. If thou sinnest what dost thou against him What more then shew thy teeth or shoot at a rock where the Arrow rebounds upon thee In the sack of Constantinople the Image of the Crucifix was taken down by the Turks and a Turks Cap put upon the head thereof and so set up and shot at with their arrowes Turk hist 347 and afterwards in great derision carried about in the Camp as it were in Procession with Drums playing before it rayling and spitting at it and calling it the God of the Christians But what was all this to Christ He that sitteth in the heavens extra jactum laughed at them the Lord had them in derision Psal 2.4 Etsi navitès peccas Do wicked sinners when they work hardest against God as the word here signifieth and take greatest paines to go to hell do they I say provoke the Lord to anger Do they not provoke themselves to the confusion of their own faces Jer. 7.19 And may we not well say to such as Vlysses his companions said to him when he would needs provoke Polydamas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Odys God can easily get him a name in the utter overthrow of a rabble of rebels conspiring against him as at the Flood tower of Babel Sodom Egypt Moab c. who were trodden down under him as straw is trodden down for the dunghil Isai 25.10 And in the next verse The Lord shal spread forth his hands in the midst of them as he that swimmeth spreadeth forth his hands to swim that is with greatest facility for violent stroaks rather sink then support a swimmer and he shall bring downe their pride together with the spoiles of their hands And the fortresse of the high fort of their wals shall he bring down lay low and bring to the ground even to the dust Isai 25.11 12. Verse 7. If thou be righteous what givest thou him Nothing sith he is self-sufficient and independent He needeth us not neither doth our righteousnesse reach him Psal 16.2 The Pharisees dreamt of an over-doing the Law and making God beholding to them The Papists also those modern Pharisees talk of works of super-erogation and of merit of congruity and merit of condignity But these are mere fictions Chimaera's absurd Doctrines such as Elihu never heard of He that doth righteousness is righteous 1 John 3.7 but he addeth nothing thereby to God let him do his utmost Indeed whoso offereth praise glorifieth God Psal 50.23 so he is pleased to account it and call it but his glory is as himself is eternal infinite immense The Sun would shine in its own brightnesse though all the world were blind and should wilfully wink so here God accepts not our persents but to returne them us back with interest as the raine ascends in thinne vapours but comes downe againe in thick showres Or what receiveth he of thine hand If any thing it is of his own as David thankfully acknowledgeth 1 Chron. 29.14 and besides that our sweetest Incense smelleth strong of the hand that offereth it Verse 8 Thy wickedness may hurt a man as thou art Wicked men are many wayes mischievous to others and have much to answer for their other mens sins How many are undone by their murders adulteries robberies false testimonies blasphemies and other rotten speeches to the corrupting of good manners c What hurt is done daily by the Divels factours to mens souls bodies names estates Besides that they betray the land wherein they live into the hands of divine Justice whiles they do wickedly with both hands earnestly Mic. 7.3 That I speak not of the manifold miseries they pull upon themselves And thy righteousnesse may profit the son of man Thy self and others for the Just liveth by his own faith he maketh a living of it and a good one too And as for his Charity it is the mother of all manner of good works whereof others have the benefit Papists and some as silly have shrunk up charity to an hands breadth to giving of Almes But besides that a good man draweth out not only his sheaf but his soul to the hungry 1 Thess 5.14 He also warneth the unruly comforteth the feeble minded supporteth the weak and tradeth all his talents for the good of others He is a common blessing to all that art about him As Plutark said of the neighbour-Villages of Rome in Numa's time That sucking in the aire of that City they breathed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesse so may it be said of the City of God and her Citizens Verse 9 By reason of the multitude or magnitude of oppressions c. Or Of the oppressed whom they that is whom the Oppressours not worthy to be named as neither is that rich glutton Luke 16. make to cry Job had said chap. 24.12 Men groan out of the City and the soul of the wounded cryeth
a most curious and strange Piece of Work devised and perfected by the most cunning Astronomers for Maximilian the Emperour whose noble minde never spared for any cost to obtain things of rare and strange devise But what was all this to the Heavens That Work of Gods finger That is most elaborate and accurate a Metaphor from Embroyderers or from them that make Tapestry Aben-Ezra's Note here is Digiti sunt decem sphaera sunt decem As there are ten Fingers so there are ten Spheres c. The Moon and the Stars No mention of the Sun because included in this word Heaven wherein by Day the Sun is most conspicuous as by Night the Moon and Stars VVhich thou hast ordained That was a witty speech of Cyril They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athiests by Night who worshipped the Sun and Atheists by Day who worshipped the Moon and Stars Vers 4. What is man that thou art mindful of him Sorry sickly man a Mass of Mortalities a Map of Miseries a mixture or compound of Dirt and Sin And yet God is mindful of him he not only takes care of him in an ordinary way as he doth other Creatures but singularly attendeth and affecteth him as a Father doth his dearest Childe Heis Divini ingenii cura saith one he is the end of all in a semi-circle saith another Philosopher meaning that all things in the World were made for man and man made for God Neither is there so much of the glory of God in all his Works of Wonder as in one gracious performance of a godly person But if we understand the Text as the Apostle doth Heb. 2.6 of the Man Christ Jesus Hic homo filius hominis qualis quantus est Deus bone saith Junius And the Son of Man Heb. Arrian in Epictet Of earthly men for what is the greatest Potentate but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peece of Clay neatly made up That thou visitest him That thou mindest him more than other Creatures and makest him Lord of all thy visitation preserveth his spirit Job 10.12 Vers 5. For thou hast made hima little lower than the Angels Compare here with Heb. 2.6 7. and it will appear that whatsoever is spoken here of man is applied to Christ and so is proper to the Saints by vertue of their union with Christ in which respect they are more glorious saith one than Heaven Angels or any Creature This is their dignity and for their duty they must therefore give the more earnest heed to the Doctrin of the Gospel lest at any time they should leak or let slip the same but retain and obey it This is the Apostles own inference Heb. 2.5 6 7. for thus he argueth Unto the Angels God hath not put in subjection the World to come where of we speak But to man for whose sake the Son of God came in the flesh for whose sake the Gospel was preached for whose sake wee speak of that World to come he hath therefore it behooveth man to observe and obey the Gospel And hast crowned him with glory and honour Some refer this to the reasonable Soul whereby he not only differeth from Beasts but draweth nigh to the heavenly Nature As Rome was an Epitome of the World as Athens was the Greece of Greece and as one said to his Friend who desired to see Athens Viso Solone vidisti omnia when thou hast seen Solon thou hast seen all Athens So man is a little World and is therefore called every Creature Mark 16 15. and the Saints in whom Gods Image is repaired are called All things Colos 1.20 Christ being unto them All and in all Vers 6. Thou madest him to have dominion c. He had so at first Gen. 1.26 and shall have again Zech. 8.12 Rev. 21.7 mean while though Rebellis facta est Creatura homini quia homo numini the Creature rebelleth against man because man doth against God yet we cannot but see some foot-steps remaining of that ancient Soveraignty Tully Plutarch Eâ—ncus which the very Heathens also acknowledged and there-hence fetched excellent Arguments for a Providence Lions hate Apes but fear men though Simia quam similis turpissima bestia nobis Hereof no probable reason can be given but this That God hath put all things under mans feet insomuch as that the most timerous men dare kick and beat the hugest Elephants Indeed by reason of Sin as was said we see not all things subdued Heb. 12.8 But why hath Nature denied to Horses Bodin Theat Nat. p 405. Asses Camels Elephants Deer c. a Gall which it hath given to Lions Wolves and other fierce Creatures Surely herein appeareth the wonderful Wisdom and goodness of God who hath done this that those so serviceable Creatures might be the better tamed and subdued by man Let man consider saith one well what excellency he hath lost through Adams fall and bewail his misery Let him also on the other side well weigh the grace bestowed on him in Christ and be joyful and thankful or mercy knowing this that if the Creatures be not now subjected unto us it is by reason of the Body and relicks of Sin that yet remain in us and that therefore if we would have a conquest over the Creatures we must begin first to get a victory upon sin or else we shall never profit that way Thou hast put all things under his feet The Earth hath its name from treading upon it teaching us Terra à teendo 1 To trample upon earthly things as base and bootless not to dote upon them with out hearts nor grasp them over greedily with our hands as that covetous Cardinal Sylberperger who took so great felicity in Mony that when he was grievously tormented with the Gout his only remedy to ease his pain was to have a Bason full of Gold set before him into which he would put his lame hands turning the Gold upside down But if Silver and Gold be a mans happiness then it is in the earth and so which is strange nearer Hell than Heaven and so nearer the Devil than God The ancient Romans had for a difference in their Nobility a little ornament in the form of a Moon to shew that all worldly things were mutable and they wore it upon their shooes to shew that they trod all under their feet 2. By this posture of all things sunder mans feet God would teach him to use them as a Stirrop for the raising of his heart to those things above A sanctified fancy can make every Creature a Ladder to Heaven and say with that Father Si tanti vitreum quanti verum margaritum If this trash be so highly esteemed of how much more the true Treasure Vers 7. All Sheep and Oxen c. There are Beasts ad esum et ad usum saith one Some are profitable dead not alive as the Hogge some alive not dead as the Dogge Horse c. some both as the Oxe
c. but especially Wealth 1 Tim. 6.17 Trust not to that saith the Psalmist whether it be ill or well gotten unless you covet to be deceived for First he who getteth riches and not by right shall leave them in the middest of his days and is his end be a â—ool a poor fool God will make of him Jer. 17.11 Male parta waâ—e dilabentur If riches increase Though by means lawful and laudable though they come in at the street door Policrat l. 8. c. 4. and not at a postern Non minimum felicitatis argumentum Metello fuit bona multa bono modo invenisse yet Set not your heart upon them Place not your felicity in them think not your selves simply the better or the safer for them Be not puffed up with outward things as a bubble with a Childes blast in a Walnut-shel when he hath in it a little Sope Wilt thou cause thine eyes to fly upon that which is not Prov. 23.5 An Eagle will not catch Flies that is no Game for her much less will she make a flight at nothing when there is no Game sprung at all He is the true rich man who loveth his riches poorly saith one Vers 11. God hath spoken once twice have I heard this The Septuagint have it thus Once spake God these two things have I heard that is say some in the Second Commandement where mention is made of Gods jealousie and mercy Exod. 20.5 6. Others Once and again spake God and I have heard it Or God spake once I heard him twice viz. by an after-deliperate meditation upon what I had heard I preached over the Sermon as it were again to my self and so heard it a second time That power belongeth unto God He is well able to punish the wicked Ezra 8.22 See the Note there Vers 12. Also unto thee O Lord belongeth mercy viz. To set thy Power a work for the good of thy people And as these two Gods Power and Gods Mercy are the two Pillars the Boaz and the Jachin of every Beleever hence Job chap. 42.2 having spoken of his Power he speaketh of his thoughts of peace toward his people so they are sufficient proofs of the Doctrines before delivered and do evince the truth of that which followeth For thou rendrest to every man according to his work viz. Judgement to the wicked and Mercy to the righteous where the Syriack interpreter giveth this good Note Est gratia Dei ut reddat homini secundum opera bona quia merces bonorum operum est exgratia It is mercy in God to set his love on them that keep his Commandements Exod. 20.6 PSAL. LXIII WHen he was in the Wilderness of Judah That is of Idumea saith Genebrard which bordered upon the Tribe of Judah But better understand it either of the Forrest of Hareth 1 Sam. 22.5 or of the Wilderness of Ziph 1 Sam. 23.14 where David was In deserto desertus exul omnis ferè consolationis inops not only destitute of outward comforts but in some desertion of soul Et sic miserrimus calamitosissimus oberravit saith Beza Vers 1. O God thou art my God And that is now mine only comfort Divini mellis alvearium the Bee-hive of heavenly honey Early will I seek thee Now they who seek God early have a promise that they shall finde him Aben-Ezra rendreth it Cicut mercator gemmas inquiramte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercator I will diligently seek thee as a Merchant doth precious Stones My soul thirsteth for thee Thirst is Taclâ—th hattaavah say the Rabbines the perfection of desire The whole life of a Christian is nothing else but Sanctum desiderium saith Austin How many broken spirits spend and exhale themselves in continual Sallies as it were and egressions of affection unto God thirsting after not only an union but an unity with him My flesh longeth for thou Non habet haec vox socium saith Aben-Ezra this word is here only found It is a notable Metaphor saith another Interpreter R. Solomon Arescere exponit taken from Women with Childe to express the earnest affection that hee had to God-ward The Septuagint render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quam multipliciter His soul his flesh all was on a light fire as it were with ardent affection towards God In a dry and thirsty Land Where I am hardly bestead and at a great fault for outward accommodations but much more for sweet and Spiritual communion with thee in holy Ordinances there lieth the pinch of my grief Vers 2. To see thy power and thy glory To feel those heart-ravishing apprehensions of thine incomparable excellencies from thy self immediatly who canst bee to thy people in their banishment as a little Sanctuary Ezek. 21.16 and supply all their wants out of thine All sufficiency who art rich in mercy to all that call upon thy Name So as I have seen thee in the Sanctuary Where were to be seen the house of God Exod. 25.8 Deut. 12.5 the throne of glory from the beginning Jâ—r 17.12 the Ark of the Covenant Exod. 25.22 the tables of the Covenant laid up in the Ark Exod. 28.21 the Mercy-seat Exod. 25.21 the Oracle 22. Numb 7.89 the ceremonies that shewed the estate of the faithfull both by nature and by grace and indeed were their Gospel and Christ in figure These were glorious sights and signals which therefore David dearly desired and more bewailed the want of them then of all outward comforts and contentments Vers 3. Because thy loving kindnesse is better than life Mr. Bradford being threatned by Stephen Gardiner then L. Chancellour answered I know to whom I have committed my life Acts Mon. fol. 1459. even into his hands which will keep it so that no man may take it away before it be his pleasure Therefore his good will be done life in his displeasure is worse than death and death in his true favour is true life This made him and the rest of the holy Martyrs that they loved not their lives unto the death Rev. 12.11 The sight of God though but in that dark glasse of the ceremonies would have been better to David than life with the appurtenances those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 riches honours pleasures c. See Psal 4.7 8. My lips shall praise thee Gods love shed abroad in the heart can cause the lips of them that are a sleep to speak Cant. 7.9 Vers 4. Thus will I blesse thee while I live I will divide my time betwixt praises and prayers and so drive an holy trade betwixt heaven and earth See Psal 18.3 I will lift up my hands i.e. Fretus tuo auâ—â— c. pray as Psal 141.2 1 Tim. 2.8 In thy Name i.e. Cleaving to thy goodnesse and mercy Vers 5. My soul shall be satisfied as with marrow and fatnesse Heb. As with fatnesse and fatnesse his ad corroborandum saith Aben-Ezra q.d. I shall be top-full of comfort animo adipe medullis sanctissimarum
Austin and greater than his riches who doth not therefore think himself great because he is rich Magna cognatio saith Another Ut rei sic nominis divitiis vitiis He is a rare rich man that is not the worse for his wealth The Palm-tree they say wil not grow in a fat ground but salt and ashes must in that case be cast at the root to qualify the strength of the soil So grace will not grow in a fat heart without the salt of mortification and ashes of humiliation Their heart is fat as grease but I delight in thy law Violence covereth them as a garment Violence Psal 119.70 or wrong-dealing is the perpetual companion of pride and covereth them aâ— a garment finely fitted to their bodies as was the Harlots habit Prov. 7.10 Aben-Ezra rendreth it obruit eos overwhelmeth them that is domineereth over them Some Rabbines render it Nates eorum violentia tegit Vers 7. Their eyes stand out with fatness The Chaldee hath it The similitude of their face is changed through fatness See Job 15.27 The Greek For the wealth which they have their eyes are lifted up The Latine Their iniquity proceedeth as it were from fatness They have more than heart could wish Heb. They pass the thoughts of the heart Which the Greek rendreth See Jer. 5.28 No man can think how wicked they are those stall-fed Sodomites for instance So Aben-Ezra Transgressiones perpetrant quas cogitare nefas est they are more wicked than can be imagined Others they covet beyond measure and are insatiable thinking to inclose the whole World in their net as Timothy the Athenian did Cities and Towns in his toyles Our translation is not to be disliked Plut. in Sylla neither yet are all to be accounted wicked that have more than heart could wish De Civ Dei l. 5. c. 25. Bonus Deus Constantinum magnum tantis torrenis implevit muneribus quanta opt are nullus anderet saith Augustine Vers 8. They are corrupt and speak wickedly Their pride before taxed vers 6. buddeth and budgeth Ezek. 7.10 like a foul swelling in the body it breaketh out into sores of all sorts odious words and deeds abominable to God and man Diffâ—uunt loquuntur in malitia rapinam They melt and are spilt in sensuall delights and dissolute practices Or they let loose themselves and keep not within compass Or they fly-blow and make to stink the good names of others sc while they speak evill of them and reproach them Tabifici sunt so Tremellius rendreth it They speak loftily De celsuudine from aloft tapides loquuntur they threaten thunder bolts Dionys commisso sacrilegio Deum dicebat sacrilegiâ— bonam navigationem concedere Act. Mon. fol. 1417. Turk hist 423.568 throw daggers fastuosa voce omnes territant Vers 9. They set their mouth against the Heavens They houl upward as Woolves bark at the Moon as dogs piss against the Sun belch out blasphemies against God as did Pharaoh Sennacherib Nebuchadnezzar Dionysius the tyrant Antiochus Antichrist Rev. 13.6 Pope Julius the third for instance who would have his pork-meat forbidden him by his Physicians at despiâ—â— di Dio The great Turk at the â—â—ge of Scâ—dra and again at the Rhodes besides Hackâ—â— in Queen Elizabeths time and the Ranters in ours And their tongue walketh thorough the earth Snapping at every one they meet like a mad dog and not sparing to speak or rather to spue out whatsoever lyeth uppermost Thou shalt not walk up and down as a slanderer or Pedler with his pack which he openeth eftsoons and disperseth his wares Levit. 19.16 That 's a true saying of Seneca Ut quisque est dissolutissimae vitae ita est sollutissimae lingua As any one is more dissolute in his life so hee is more heedlesse of his speeches Vers 10. Therefore his people return hither i.e. Some good men are as wise or rather as foolish as I have been to mis-censure on this manner and to repent mee of my repentance or to say as vers 11. How doth God know c because Waters of a full cup are wrung out unto them That is because the wicked drink wine in bowls their servants wringing the rich ripe grapes thereinto as Gen. 40.11 Or because God sendeth them his people perpetual and extreme afflictions which is meant say some by drinking off a cup and squeezing all the liquor into it Others read it Full Waters are wrung out to them that is say they these their thoughts and speeches savouring of infidelity shall cost them abundance of tears as Peters fall did him Vers 11. And they say how doth God know Even the godly through infirmity are drawn sometimes to doubt of Gods providence and government because of the inequality of events in human affairs It had like to have cost the Psalmist here a fall and made him almost cast of all care off Religion Basil also was in some doubt of the divine providence under the heat of the Arian persecution For hath the Lord utterly forsaken his Churches saith he is it now the last hour In the next age Salvian for the satisfaction of some good people was forced to write eight books De gubernatione Dei de justa praesentique ejus Judicio of Gods governing the World and the righteousness of his proceedings Upon a like occasion Austin wrote those twenty two most excellent and elaborate books De civitate Dei Vers 12. Behold those are the ungodly q.d. If God do take knowledge of things here below and ordereth all events how it is that the ungodly prosper whilst better men suffer Who prosper in the World An ill character every thing considered See Psal 17.14 with the Note Behold these are the ungodly the fortunate men of the World so some render it He that liveth in the height of the Worlds blandishments is not far from destruction Periculosa est summè bona corporis valetudo saith Hippocrates The height of health is nearest to sicknesse and death They increase in riches They wallow in wealth God pouring honey into their hives but for a vengeance Vers 13. Verily I have cleansed my heart in vain For all is to little purpose if the cards play on this fashion if the good must be thus extremely under and the bad a top of the wheel Surely I have troubled my self to no purpose or profit If it be so why am I thus as she said I read of a prophane souldier who at the siege of a Town passing a place of danger was heard swearing and when one that stood by warned him saying Fellow-souldier do not swear the bullets flye he answered They that swear come off as well as those that pray But soon after this a shot hit him and down he fell It is not safe for Saints to symbolize with sinners in such desperate speeches lest the Lord hear it and be displeased Omne trahit se cum numinis ira malum Ovid. Vers
wilderness i. e. To the birds and wild-beasts who fed upon the dead carcasses of the Egyptians cast upon the shore the Israelites having first taken the spoil of them whereby they were provided of many necessaries for their voyage toward Canaan Vers 15. Thou didst cleave the fountain and the flood i. e. Fontium torrentium scatebras latebras thou didst set the rock abroach once and again Exod. 17.6 Numb 20.11 rescissis ipsius naturae legibus Thou driedst up mighty rivers Jordan wherein some say met two great Rivers Jor and Dan whereunto the Chaldee here addeth Arnon and Jabbok wherof see Numb 21.14 Deut. 2.37 Vers 16. The day is thine the night also is thine He had argued with God and strengthened his own faith from Gods extraordinary works and now he doth the like from his ordinary works in nature with the alternal course thereof wherein appeareth a kind of image of the seasonable driving away of calamities and turning all things into a desired state Psal 30.5 Lam. 3.23 Thou hast prepared the light and the Sun i. e. That first light scattered abroad the heavens but afterwards gathered into the Sun as into a vessel By light some understand here the Moon that other great luminary it being the manner of the Hebrews nomen generis restringere ad speciens deteriorem Vers 17. Thou hast set all the borders of the earth Securing it from the overflowings of the Sea and appointing to the several Nations the bounds of their habitations Thou hast made summer and winter Plasmasti ea Now thou that hast done all this and more for mankind in general wilt thou be wanting to thy Church Vers 18. Remember this Forgetfulnesse befalleth not the Lord neverthelesse he giveth us leave to be his Remembrancers and not to keep silence when he is concerned Isa 62.6 That the enemy See vers 10. And that the foolish people have blasphemed thy Name This irketh the Saints worse than their own particular sufferings The Egyptians out of their respect to their Mercurius Trismegistus would not rashly pronounce his name no more would the Grecians their god Jupiter no not when they sware by him Turtur minimus censetur in columbarum genere Aristâ— Should not we be much more tender and respective of the holy and reverend name of our God taking it ill when by any it is blasphemed Vers 19. O deliver not the soul of thy Turtle-dove Turturilla tua that groaneth unto thee being not more innocent chast mild simple and sociable than weak shiftlesse Columb mas faemina dormiunt pascuntur codem in loco Arift hist anim lib. 8. c. 3â— Patitur non rapit Kimchi and unable to defend her self from those beasts of prey Optatus observeth that no fowl is more preyed upon by Hauks Kites c. than the Dove yet are there still more Doves than Hauks or Kites for all that So the Church increaseth notwithstanding all persecutions Unto the multitude Or To the beast the wild-company The same word is put here also immediatly for the Congregation or lively flock of Christ Vers 20. Have respect unto the Covenant This the Church knew to be her best plea and therefore she so plieth it For the dark places of the earth are full of cruelty That is saith Basil those places where men are in the darkness or ignorance not knowing God are full of ambition and tyranny Others make this the sense We can hide our selves no where but the Persecutors ferret us out Vers 21. O let not the Oppressed c. Contusas non revertatur confusas let him not take the repulse be disappointed of his expected help from Heaven Vers 22. Plead thine own cause For if we mis-carry Thou art sure to suffer among the proud Chaldees as an impotent God Remember how the foolish man c. See vers 18. Vers 23. The tumult of those that rise up against thee increaseth daily Heb. Ascendeth viz. up to Heaven as Jon. 1.2 there is not hoe with them Mundi laetitia est impunita nequitia If the Lord take them not a link lower as we say they will grow intolerably insolent PSAL. LXXV TO the chief Musician Al-taschith That is Destroy not The Chaldee paraphraseth In the time when David said Destroy not the people The Psalm seemeth to have been made either by Asaph in Davids name or by David himself and by him committed to Asaph at such time as the difference depending betwixt him and Ishosheth many were slain on both sides This drew from David an Al-taschith not long before he was anointed King over all Israel 2 Sam. 5.1 c. Vers 1. Unto thee O God do we give thanks Heb. Wee celebrate thee O God we celebrate thee viz. both for mercies and crosses sanctified for these also are to be reckoned upon the score of Gods favours For that thy Name is near Nomen id est numen Thy Name that is thy self are near ad liberandum invocantem as Aben-Ezra expoundeth it to deliver those that call upon thee Vers 2. When I shall receive the Congregation i. e. The government of all the twelve Tribes as I beleeve I shall do shortly according to Gods promise to mee by Samuel I will judge uprightly That a man is in truth that he is his own particular place and station that he is really that he is relatively Vers 3. The earth and all the inhabitants thereof are dissolved Both Church and Common-wealth here are utterly out of order I shall indeavour mine utmost to set all to rights and so to preserve the World from ruine which subsisteth by and for the sake of Gods Israel Absque stationibus non staret mundus I bear up the pillars of it Semen sanctum statumen terrae Isa 6.13 The holy seed upholdeth the State David did as Lucan saith of Cato toti genitum se credere mundo Jesus Christ much more he is the true Atlas upholding all things by the word of his power Heb. 1.3 Vers 4. I said unto the fools deal not foolishly Boast not your selves so proudly and petulantly but submit to Gods decree and my government how much more to Christs Lift not up the horn Metaphor a à tauris cornupetis Vers 5. Lift not up your horn on high Against the High God so Tremellius rendreth it Speak not with a stiff neck Some render it with an old neck let old things pass and now speak with a new and humble throat Hard words and stout speeches uttered from a mind vehemently moved out of its plate as the word here used importeth shall be one day dearly answered for Jud. 15. Vers 6. For Promotion commeth neither from the East Dignitatis nullum est â—â—porium Ambitionists use to look this way and that way how to advance themselves but all in vain Hispanic Monarchia Cathalica debetur divinitus sod in Utopia saith One Nor from the South Where the warm sunshine is Vers 7. But God is the Judge He sitteth
the Chaldee and 〈◊〉 have it Nor the son of wickednesse Heb. Of injurious-evill one that is set upon misâ—â—â— as 〈◊〉 said this people 〈…〉 Exod. 32.22 Vers 23. And I will beat down his fees c. Victory 〈…〉 Lord He may 〈…〉 Monarch 〈…〉 I take part with is sure to prevail That hare him That secretly malign him though they can do mischief Vers 24. But my faithfulness and my 〈◊〉 My power without 〈◊〉 according to promise and my peace 〈◊〉 him that passeth all understanding shall guard his heart and mind in Christ Jesus Phil. â— 7 Shal his horn be exalted He shall be 〈◊〉 and eximious Vers 25. 〈…〉 He shall be a Vice-god Dan. 12.7 Rov 10. 〈…〉 gave the Persians earth and water in token of subjection to Darius their King Her in Erat Christ is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a title anciently usurped by Sâ—sâ—trâ—â— King of Aegypt Qui Pharios currus regum cervicibus egit Vers 26. He shall cry unto mee Thou art my Father This was a royalty above all the rest Job 1.12 1. Job 3.1 and applyed to Christ the only-begotten son of God it sets him above all the Angels Heb. 1. My God This is the Bee-hive of heavenly honey Vers 27. also I will make him my 〈…〉 Christ is the first-born of every Creature and in all things hath the â—pâ—â—â—â—ence David also shall be the highest Prince on earth blessed and accepted far beyond any of them 〈…〉 â—ilecte Dee c. Vers 28. My 〈◊〉 I will keep for 〈◊〉 It shall be ready at all times for his relief even the 〈…〉 of David neither will I utterly take it from him as I did from Saul And my Covenant shall stand fast with him Faster than the mountains Isa 54.10 firmer than the courses of Sun and Moon day and night Jer. 31.35 36. 33.20 21. Vers 29 His seed also c. This is chiefly mean of christ and his Kingdome And his 〈◊〉 as the dayes of Heaven i.e. As the Kingdome of Heaven eternall for the aspectible Heaveâ—â— conâ—â—â—ptible Vers 30. If his children forsake my law c. If they fall into sins of commission If they shoot beyond the 〈◊〉 And walk not in my Judgements If they fall into sins of omission and shoot short Where note that every 〈◊〉 and dis-obedience that is every commission and omission receiveth a just recompence of reward Heb 2.2 Vers 31. If they break my 〈◊〉 Heb. If they 〈◊〉 or make void q.d. bee their sins never so hâ—inous I will forgive them though I take vengeance temporal of â—eir â—â—â—â—ions Psal 99.8 〈…〉 of God not-sacrificing in a sin Mal. 3.18 Eccles 9.2 See vers 30. Vers 32. Thus will I viâ—â—â— their 〈…〉 The 〈◊〉 of the Saints 〈…〉 with the râ—d of 〈…〉 Vers 33. 〈…〉 Nor suffer 〈…〉 with him Vers 34. My Covenant I will not break Heb. I will not propham my Covenant though they have prophaned my statutes vers 31. Nor alter the thing that is gone out of my lips But will pardon their failings and cause them to keep my Commandements Vers 35. Once have I sworn by mine Holinesse Which is as deep an oath as I know how to take for my holinesse is my self who am most holy and the fountain of all holiness By this I have sworn once that is once for all immobiliter immutabiliter Vers 36. His seed shall endure for ever Christ shall see his seed he shall prolong his dayes and the pleasure of the Lord shall prosper in his hands Isa 53.10 filiabitur nomine ejus Psal 72.17 See there Vers 27. It shall be established for ever as the Moon If his sons be good they shall shine as the Sun in his strength saith Kimchi as if they be not yet they shall be as the Moon that shineth though for a time obscured or eclipsed A fit resemblance saith another Expositor of the throne of Church of Christ Ainsw which hath not alwaies one face or appearance in the World though it be perpetuall The Papists would have this Moon alwaies in the full and if she shew put little light to us they will not yeeld she is the Moon And yet except in the Eclipse Astronomers demonstrate that the Moon hath at all times as much light as she hath in the full but oftentimes a great part of the bright side is turned to Heaven and a lesser part to the earth And so the Church is ever conspicuous to Gods eye though it appear not alwaies so to us And as a faithfull witness in Heaven As oft then as we see the Sun and Moon in Heaven let us think of the constancy of Gods Covenant and the perpetuity of Christs Kingdome By this faithfull witnesse some understand the Rainbow Gen. 9.13 c. Vers 38. But thou hast cast off and abhorred So it seemed to the Psalmist through infirmity of the flesh though his faith did ubique micare appear ever and anon amidst his complaints and so the enemies reported and insulted Thou hast been wroth with thine anointed sc Out of love displeased And here as likewise in the verses following omnia sunt Asyndeta ad vehementiam Vers 39. Thou hast made void the Covenant This passage a certain Spanish Rabbi stumbled at as hath been noted on the title of this Psalm but without cause for all these things are spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to opinion and not according to the truth of things And therefore Kimchi saith well here Many wonder at this Psalmist and I do as much wonder at their wondring c. Thou hast prophaned his Crown By rendring his regal dignity contemptible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek rendreth it his Sanctuary Vers 40. Thou hast broken down all his hedges Or walls The walls of Sparta were their Militia of England are their ships of all lands their Laws Eccles 10.8 Thou hast brought his strong-holds to ruine Or to consternation and deadly fright Siqua manet gelidâ formidine concutis arcem Buchanan Vers 41. All that pass by the way spoil him They rob and rifle him such havock was made by Shishak and is still by the Churches enemies Heb. 10.34 He is a reproach to his neighbours Who now look upon him as a King of Clouts and ask where is his invincible Majesty Vers 42. Thou hast set up Thou seemest to be on their side Thou hast made all his enemies To revell in his ruines Vers 43. Thou hast turned the edge Disarmed and disabled him And hast not made him c. but turned his courage into cowardise Vers 44. Thou hast made his glory to cease Heb. his brightnesse the splendent glory and dignity of the Kingdome Some understand it of the Priesthood and the following words of the Kingdome Vers 45. The dayes of his youth hast thou shortened Thou hast nipped him in the bud snatcht him away by an untimely end as a young man is sometimes in
unto the lord the glory c. It was hard for the Heathens to forgo their superstitions Tully resolved he would never do it c. therefore they are here so pressed to it See â—ev 14.6 7. With the Notes there One Expositor geiveth this note here Ternarius numerus est sacer â—b mysterium Triadis ideo enim co scriptura gaudet The Scripture oft presseth or expresieth things thrice over in reference to the mystery of the holy Trinity Bring an offering Reasonable service Geneb Rom. 12.1 spirituall sacrifices acceptable by Jesus Christ 1 Pet. 2.5 Vers 9. O worship the Lord c. Supplicate proni fall flat on your faces See Psal 95.6 In the beauty of holinesse i.e. In his courts as verse 8. or in holy beauty as some render it that is in true faith and with good affections Fear before him Rejoyce before him with trembling Psal 2. Vers 10. Say among the Heathen Proclamate undique praecones c. Make proclamation every where that now the Lord Christ reigneth and that there shall bee a generall Jubilee The World also shall be established There is no true stability but where Christ reigneth he will settle peace and good order which the Devil that turbulent spirit and his agents desire to disturb and to set all on an hurry-comb Vers 11. Let the Heavens rejoyce c. Let there be a general joy for the general renovation by the comming of Christ Rom. 8.22 after which the whole creation groaneth also Basil and others by Heaven Earth c. understand Angels men of all sorts an Islanders seamen fieldmen woodlanders c. Vel est similâ—tudo ad denotandam in mundo pacem saith Kimchi Or it is a similitude to note peace all over the World And surely when Christ came there was an universal aut pax aut paectio saith Florus peace or truce under the government of Augustus Let the Sea roar Heb. Thunder Externo fragore bombo testetur internam animi laetitiam let it testify its joy perstrependo reboando by roaring its utmost Vers 12. Let the field be joyfull c. And so give check to the hardnesse of mans heart not at all affected with those benefit by Christ wherein they are far more concerned than these insensible creatures which yet have lain bed-ridden as it were ever since mans fall and earnestly wait for the manifestation of the Sons of God Rom. 8.19 Vers 13. Before the Lord for he commeth for he commeth Certainly suddainly happily c. for this is the summe of all the good news in the World that Christ commeth and commeth that is saith Basil once to shew the World how they shall be saved and a second time to judge the World for neglecting so great salvation c. PSAL. XCVII VErs 1. The Lord reigneth This is matter of greatest joy to the Righteous Gandeo quod Christus Dominus est alâ—oqui totus desperassem I am glad that Christ is Lord of all for otherwise I should utterly have been out of hope saith Miconâ—us in an Epistle to Calvin upon the view of the Churches enemies Let the multitude of Isles be glad As more happy herein than any of those called the Fortunate Islands Turk Hist or than Cyprus anciently called Macaria that is The blessed Isle for her abundance of commodities Vers 2. Clouds and darknesse are round about him As once at the delivering of the Law so now in the publishing Gospel he is no lesse terrible having vengeance in store for the disobedient 2 Cor. 10.6 It is a savour of death to unbeleevers Christ came to send fire on the earth Luk. 12.49 Righteousnesse and judgement c. Mercy Christ hath for the penitent judgement for the rebellious who seek to dethrone him Woe to those Gospel-sinners Vers 3. A fire goeth before him For even our God is a consuming fire Heb. 12.29 and not the God of the Jews only as shall well appear at the last day 2 Thes 1.8 See the Note on verse 2. Vers 4. His Lightenings enlightened the World His Apostles those fulmina Ecclesinstica shall spread Gospel-light and amaze people the Lord working with them and confirming their word with signes following Mar. 16.20 Vers 5. The hills melted like wax Nothing shall be so stout and steady as to be able to stand before them Before the Lord Adon Dominator The Maker and Master of all the rightfull Proprietary and Paramount The Latine translation hath it All the earth is before the face of the Lord. Vers 6. The Heavens declare his Righteousnesse As so many Catholick Preachers Psal 19.1 50.4.6 By Heavens some understand Angels concurring with men to glorifie God Others the heavenly bodies pleading Gods cause against Atheists and Idolaters They that worshipped the Sun were Atheists by night and they that worshipped the Moon were Atheists by day as Cyrill wittily Vers 7. Confounded be all they that serve graven images Those Instruments of Idolatry and lurking-places of Devils diabolicae inspirationis instineâ—us participes Such and their Servants we may lawfully pray against That boast themselves of Idols As did that Idolatrous Micah Judg. 17. Nebuchadnezzar Dan. 3. Julian called therefore Idolian the Papists at this day See D. Rainolds de Idololatria Romana Worship him all ye Gods i. e. All ye Angels saith the Greek and Arabick and the Apostle saith the same Hob. 1.6 proving Christ to be God-man This Psalm saith Beza is highly to be prized of all Christs as containing a most divine Epitome of all Gospel-mysteries Vers 8. Sion heard and was glad Heard what the downfull of the Devills Kingdom and the erecting of Christs scepter this was good news to the Church and her Children Bern was the first Town that after the Reformation burnt their images Zurich followed on an Ashwensday which they observe and celebrate every year to this day with all mirth playes and pastimes Act. Mon. as an Ashwednesday of Gods own making Vers 9. For thou Lord art high above all the earth Declared now to be so with power as Rom. 1.4 and the World convinced of singularr sottishnesse in fancying other divinities Thou art exalted far above all gods Far above all principality and power and might and dominion and every name that is named not only in this World but also in that which is to come Ephes 1.21 Here then we have the superexaltation of Christs person and the Apostle manifestly alludeth to it Ephesians 4.10 Phil. 2.9 Vers 10. Ye that love the Lord As having tasted of Christs sweetnesse being justified by his merit and sanctified by his Spirit 1 Pet. 2.4 1 Cor. 6.11 carried after him with strength of Desire Psal 42.1 and Delight Psal 73.25 Such as these only are Christs true subjects others will pretend to him but they are but Hangbies unlesse the love of Christ constrain them to hate evill to hate it as Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.9 Sin seemeth to have its
virtually as ost as we offend WhO crowneth thee with loving kindness c. Incircleth and surroundeth thee with benefits so that which way soever thou turnest thee thou canst not look beside a blessing See the Note on vers 3. Vers 5. Who satisfieth thy mouth Heb. Thy jaws so that thou art top full eating as long as eating is good God alloweth thee an honest affluence of outward comfortsâ— Open thy mouth wide and he will fill it Psal 81.10 So that thy youth is â—eâ—â—ed like the Eagles The Eagle is of all birds the most vegetous and vivacious renewing her youth and health they say at every ten years end by casting her old feathers and getting new till she be an hundred years old Aquisae senectus Proverâ—â— Augustins observeth that when her bill is overgrown that she cannot take in her meat she beateth it against a rock and so exâ—â—it 〈◊〉 roâ—â—â—i she striketh off the combersome part of her bill and thereby recovereth her eating That which hindreth our renovation saith he the Rock Christ taketh away c. See Isa 40.31 Vers 6. The Lord 〈◊〉 c. The words are both plural to shew that God will execute omnimodam justitiam judicium all and all manner of justice and judgement relieving the oppressed and punishing the oppressor to the sull Vers 7. He made known his wayes unto Moses Even right Judgements true Laws good Statutes and Commandements Neh. 9.13 14. The Rabbins by wayes here understand Gods Attributes and Properties Middoth they call them those thirteen proclaimed Exod. 34. after that Moses had prayed Exod. 33. Shew me thy wayes and the next words favour this interpretation Vers 8. The Lord is merciful and gracious These are Moses his very expressions Exod. 34.7 Theodoret calleth him worthily The great Ocean of Divinity c. His acts to the children His miracles in Egypt and all along the wilderness where they sed upon Sacraments Vers 9. He will not always chide His still revenges are terrible Gen. 6.3 with 1 Pet. 3.19 but God being appeased towards the penitent people will not shew his anger so much as in words Isa 57.16 Neither will be keep his anger for ever Much less must we Levit. 19.18 Eph. 4.26 though against his enemies God is expresly said to keep it Nab. 1.2 Vers 10. He hath not dealt with us after our sins Heb. Our errors our involuntary and unavoidable infirmities According to our iniquities Heb. perversly committed for of these evils also the Saints are not free but God beaâ—eth with more than small faults especially if not scandalous Vers 11. For as the heaven is high above the earth How high the third heaven is cannot be conjectured But for the middlemost heaven wherein the Sun Moon and Stars are placed how exceeding high it is may be guessed and gathered in that the Stars whereof those of the first magnitude are said to be every one above a hundred and seven times as big again as the whole earth do yet seem to us but as so many sparks or spangles See Prov. 25.3 Eph. 4.10 So great is his mercy The heavens are exceeding high above the earth but Gods mercy to his is above the heavens Psal 108.4 The original word Gabbar here used is the same with that Gen. 7.20 used for the prevailing of the waters above the mountains Vers 12. As far as the East c. And these we know to be so far asunder that they shall never come together The space also and distance of these two is the greatest that can be imagined Deut. 4.32 Psal 113.3 Isa 45.6 So far hath be removed out transgressions The guilt of them whereby a man stands charged with the fault and is obliged to the punishment due thereunto See Isa 43.25 and 38.17 Mic. 7.19 Ezeck 33.16 Peccata non redeunt Discharges in Justification are not repealed called in again Vers 13. Like as a Father pitieth There is an ocean of love in a fathers heart See Luke 15.20 Gen. 33.2 13 14. and Chap. 4.3 how hardly and with what caution Jacob parted with Benjamin Sozomen maketh mention of a certain Merchant who offering himself to be put to death for his two sons who were sentenced to dye Lib. 7. cap. 24. and it being granted that one of the two whom he should chuse should be upon that condition delivered the miserable Father aequali utriusque amore victus equally affected to them both could not yeeld that either of them should dye but remained hovering about both till both were put to death So the Lord pitieth c. So and ten thousand times more than so For he is the Father of all mercies Parentela and the Father of all the Father-beeds in heaven and earth Eph. 3.15 Vers 14. For he knoweth our frame Our evil concupiscence saith the Chaldee Figulinam fragilem constitutionem nostram saith Junius that we are nothing better than a compound of dire and sin He remembreth thâ—â— we are dust Our bodies are for our souls are of a spiritual nature divinae particula aurae and sooner or later to be turned to dust again Vers 15. As for man his dayes are at grass The frailty of mans life intimated in the former verse is here lively painted out under the similitude of grass as likewise in many other Scriptures See Psal 37.2 and 90.5.6 c. As a slower of the field so be flourisheth Take him in all his gaâ—ety his beauty and his bravery he is but as a flower and that not of the garden which hath more shelter and better ordering but of the field and so more subject to heat weather pâ—lling 〈◊〉 or treading down Isa 40.6 7 8. Vers 16. For the wind passeth over it and it is gone Heb. It is not that is it neither continues any longer in being nor returns any more into being So here Job 14.7 8 9 10 11 12. And the place thereof shall know it no more Though whilst it stood and flourished the place of is seemed as it were to know nothing but it the glory and beauty of it drew all eyes to it c. Think the same of men in their flourish soon forgotten as dead men out of mind Psal 31.12 Vers 17. But the mercy of the Lord is from everlasting God is from all eternity and unto all eternity kind to all that fear him in what age of the world soever they live And his righteousness unto childrens children That is his kindness or bounty for so the word Tsedacâ—ah should be taken according to Psal 112.3 9. 2 Cor. 9.9 Vers 18. To such as keep his Covenant For else they shall know Gods breach of promise as it is Numb 14.3 4. Neither shall it benefit them to have been born of godly parents And to those that remember his Commandements That resolve to do them though in many things they fail Qui faciunt praetepta etiamsâ— non perficiant that wish well to that which they can never compass Psal
present wheresoever present The Heavens have a large place but they have one part here and another there Not so the Lord hee is not commensurable by the place but every where all-present But the Earth hath hee given Or let out as to his Tenants at will for he hath not made them absolute owners to do therein what they will and to live as they list Yee have lived in pleasure on the Earth and been wanton Jam. 5.5 A heavy charge Calvin tells of a loose fellow that used in his cups to alledge this text Vers 17 The dead praise not Therefore bee active for God while wee are upon Earth where for this hee give thus life and livelihood See Psal 6.6 Vers 18 But wee will blesse the Lord For if hee lose his praise in us hee will lose it altogether and so all things will come to nothing quod abfitâ— PSAL. CXVI VErs â— I love the Lord Heb. I love because the Lord hath heard c. Vox abrupta ecliptica an abrupt concise ecliptical expression betokening an inexpressible unconceiveable passion or rather pang of love such as intercepteth his voice for a time Saâ—â—â—beo Tremel till recollecting himself and recovering his speech hee becometh able to tell us not only that hee loveth or is well satisfied but also why he loveth and is all on a light flame as it were viz. Because hee hath heard my voice Though but an inarticulate incondite voice Lam. 3.56 Thou hast heard my voice hide not thine ear at my breathing at my cry And my supplications My prayers for grace when better formed and methodized Vers 2 because hee hath inclined his ear As loth to lose any part of my prayer though never so weakly uttered therefore hee shall have my custome Psal 65.2 O thou that hearest prayer unto thee shall all flesh come As long as I live Heb. in my dayes that is say some whilst I have a day to live Others sense it thus In the time of my affliction confer Psal 137.7 Lam. 1.21 which by the word dayes hee noteth to bee of long continuance Vers 3 The sorrows of death compassed mee See Psal 18.4 5. Pictura poetica ingentium periculorum Sorrows or pangs and those deadly ones and these compassed mee as a bird in a snare or a beast in a grin The pains of Hell or the griefs of the grave gat hold Heb. Found mee as Num. 32.23 I found trouble and sorrow Straits inextricable cause sorrows inexplicable The word signifieth such sorrow as venteth it self by sighing Isa 35.10 51.11 Vers 4 Then called I upon the name of the Lord That strong Tower whereto the Righteous run and are safe Prov 18.10 Others have other refuges the witch or Endor the god of Ekron the arm of flesh c. O Lord I beseech thee Ana blandiontis deprecantis particula The Psalmist here hath a sweet way of insinuating Sic Nâ—ì Philem. 20. Rev. 1.7 and getting within the Lord which oh that wee could skill of Deliver my soul q.d. It is my soul Lord my precious soul that is sought after oh deliver my soul from the sword my darling from the power of the dog Psal 18.20 Vers 5 Gracious is the Lord c. Gracious God is said to bee and mercifull that wee despair not Righteous also that wee presume not Or faithfull in performing his promises as 1 Joh. 1.9 and this was Davids comfort amidst his sorrows Vers 6 The Lord preserveth the simple Heb. The perswasible opposed to the scorner Prov. 19.25 the plain-hearted opposed to the guilefull 2 Cor. 1.12 11.3 Rom. 16.19 the destitute of humane help that committeth himself to God and patiently resteth on him for support and succour Psal 102.1 17. I was brought low Or drawn dry I was at a great under at a low ebbe I was exhausted or emptied as a pond strengthlesse succourlesse clean gone in a manner And hee helped mee The knowledge that David had of Gods goodnesse was experimentall See the like Rom. 8.2 A Carnal man knoweth Gods excellencies and will revealed in his word only as wee know far Countries by Maps but an experienced Christian as one that hath himself been long there 1 Cor. 2.14 15 16. Vers 7 Return unto thy rest O my soul The Psalmist had been at a great deal of unrest and much off the hooks as wee sayâ— Now having prayed for prayer hath vim pacativam a pacifying property hee calleth his soul to rest and rocketh it asleep in a spirituall security Oh learn this holy art Acquaint thy self with God acquiesce in him and bee at peace so shall good bee done unto thee Job 22.21 Siâ— Sabbathum Christi Luth. For the Lord hath dealt bountifully with thee Of Sertorius it is said that hee performed his promises with words only And of the Emperour Pertinax that he was magis blandus quam beneficus rather kind spoken than beneficiall to any Hinc dictus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noâ— so the Almighty Vers 8. For thou hast delivered my Soul c. The better to excite himself to true thankfullnesse hee entreth into a particular enumeration of Gods benefits It is not enough that wee acknowledge what God hath done for us in the lump and by whole-sale See Exod. 18.8 how Moses brancheth out Gods benefits So must we rolling them as Sugar and making our utmost of them Vers 9. I will walk before the Lord Indefinenter aâ—bulabo I will not onely take a turn or two with God go three or four steps with him c. but walk constantly and in all duties before him with him after him Hypocrites do not walk with God but halt with him they follow him as a Dog doth his Master till hee comes by a carrion they will launch no further out into the main than they may be sure to return at pleasure safe again to the shore In the land i.e. here in this world called also the light of the living Psal 56.13 and 52.5 Job 28.13 Vers 10. I beleeved therefore have I spoken Fundamentum et fulcrum vera spei est fides viva Hope is the daughter of faith but such as is a staff to her aged mother and will produce a bold and wise profession of the truth before men as also earnest prayer to God It is as the Cork upon the Net though the lead on the one side sink it down yet the Cork on the other keeps it up Some translate the words thus I beleeved when I said I am greatly afflicted I beleeved when I said in my haste all men are Lyars q. d. Though I have had my offs and my ons though I have passed through several frames of heart and tempers of soul in my tryals yet I beleeved still I never let go my hold my gripe of God in any perturbation Vers 11. I said in my haste in my heat trepidation concussion out-burst Saints may have such as being but men subject to like passions and as
man who is thereby ingaged to bless God Vers 10. Beasts i. e. Wild-beasts that are fullest of life and there-hence have their name in the Hebrew tongue And all Cattel Domestick and tame beasts even to the Elephant which is said to turn up the first sprig towards Heaven in token of thankfulness by a naturall instinct when hee comes to feed Creeping things Whether in earth or Sea all these are summoned in by the Psalmist to pay their tribute of praise and to do their homage to the most high Vers 11 King of the earth These are doubly-bound to God as Queen Elizabeth wrot to the French King first as they are men and next as they are so great men Leunclau Annal Turc But this is little considered Tamerlan having overcome Bajazet asked him whether ever hee had given God thanks for making him so great an Emperour who confessed ingenuously hee never thought of it Princes and all Judges of the earth These are thrice called upon because hardly perswaded to pay God his rent as holding themselves too high to do him homage Vers 12 Both young men and maids Souls have no sexes let the choice youths and the compt lasses quâ— totâ— occupantur in sese ornandis saith Kimchi who are much taken up in tricking and trimming themselves leave that folly and give glory to God Vers 13 Let them praise the Name of the Lord Joyn in this harmony of Halelujah His glory is above Being deeper than Earth higher than Heaven Vers 14 Hee also exalteth the horn i. e. Hee graceth them singularly A people near unto him And in that respect happy above all people on the earth Deut. 4.7 33.29 because in Covenant with him and near-allied to him as the word here importeth PSAL. CXLIX VErs 1 Praise yee the Lord See Psal 148.1 Sing unto the Lord a new song A new-Testament-song of a new argument and for new benefits by the comming of Christ whereof this Psalm is propheticall Old things are past all things are become new 2 Cor. 5.16 new Commandements new promises new sacraments new grace new praises new priviledges For the Congregation of the 〈◊〉 His 〈◊〉 whose joyne praises must come before him as the found of many waters this is Heaven upon Earth Vers 2 Let Israel rejoyce in him that made him And new made him Ephes 2.10 and thereby highly advanced him as 1 Sam. 12.6 The Hebrew hath it In his makers to shew the Trinity of persons concurring in the work both of creation and regeneration So Gen. 1 2â— Job 35 1â— Isa 54.5 Eccles 12.1 See Psal 100.3 Bee joyfull in their King i. e. In Christ whose Kingdome is such as should swallow up all discontents and make us everlastingly merry Mic. 4.9 Iâ— Seneca could say to his friend Polybius Fas non est salvo Caesare de fortuna tua queri 〈…〉 salvi tibi sunt tui c. It is not fit for thee to complain of thine hard fortune so long as Cesar is alive and well how much more may it bee said so to Christians so long as Christ is alive and reigneth Vers 3 Let them praise his name in the daunce Or with the pipe tibi is tympanis omni musices organicae genere by all lawfull means possible Vers 4 For the Lord taketh pleasure in his people Psal 35.27 when they are under the Cross especially and thereby meekened This the very Heathen saw Lib. de provid 2 and could say Spectant Diâ— magnos viros cum calamitate aliqua â—ollâ—ctantes Eâ—ce sâ—â—ctaculom ad quod respiciat operi suo intentus Deus saith Seneca of Caâ—â— and other gallant Roman spirits How much more may wee say the like of Gods-looking with singular delight on Abraham Jehova â—ireâ— the Lord seeth Gen. 22.14 Job Stephen Laurence and other faithfull Martyrs suffering couragiously for his truth and â—ealing it with their blood He will beautifie or glorifie the meek with salvation i. e. Not only deliver them Mr. Bolton but dignifie them in the eyes of all Psal 91.15 I will deliver him and glorifie him â—radford and such wee shall look upon likely saith a grave Author with thoughts of extraordinary love and sweetness in the next World through all eternity as Bonner and such with execrable and everlasting detestation Vers 5 Let the Saints bee joyfull in glory i. e. In their glorious estate by Christ notwithstanding their present poverty Let the Brother of low degree rejoyce or gloâ—y in that hee is exalted Jam. 1.9 Let them sing aloud upon their beds How hard soever Act Moâ—â— as Philpot and his fellow-sufferers did when they roused in the straw Jacob had never more sweet intercourse with God than when his head lay upon the hard stone at Bethel Some by beds here understand the Temples and Schools Confer Isa 57. Others render it 〈◊〉 de cubilibus suis They shall sing aloud for their beds that is for their sweet and solid tranquillity Vers 6 Let the high praises or the exaltations of God bee in their mouth Heb. In their throat So Isa 58.1 cry aloud Heb. cry in the throat set up thy note Sic clames ut Stentora vincas And a two-edged sword in their hand Such an invincible power shall the Saints have as whereby they shall subdue all their enemies corporall and spirituall See Heb. 14.12 Rev. 1.16 19.15 there was more than metall and form in Goliahs sword delivered by the Priest to David whose arm was not so much strengthened by it as his faith so is every good Christians by that two-edged sword of the Spirit he may well write upon it as that renouned Talbot in the reign of Henry the sixth did upon his sword Speed in blunt and boisterous language Sum Talbotti this was ingraven upon the one side of the blade and upon the other pro vincere inimicâ—s 〈◊〉 See a Cor. 10.4 5. Vers 7 To execute vengeance upon the Heathen viz. Upon a just calling and not for private revenge yea that souldier can never answer it to God that strikes not more as a Justicer than as an enemy bee his cause never so good But that 's the most noble vengeance that is executed upon mens lusts whilst they thrust the sword of the Spirit into the throats of them and let out their life-blood That 's a good sense that some give of these words viz. that the Saints when they go forth to battel should go with holy songs in their mouths as well as with swords in their hands See Judg. 7.19 20 c. Ussier Brit. â—cles â—mord 2 Chron. 20.21 c. the victoria Hallelujatica was got on this manner here in Britaine under the conduct of Germanus against a mighty army of Pelagian Picte and Saxons This was the course and custome of the 〈◊〉 in 〈◊〉 against their Popish persecutors and the like wee read of the other French Protestants at the siedge of 〈◊〉 that I mention not those gallant