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
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
they were first written And the people which shall be created Created in Christ Jesus unto good works Eph. 2.10 Isa 51.16 his regenerated people For God planteth the heavens and layeth the foundations of the earth that be may say to Zion Thou art my people Vers 19. For he hath looked down from the height c. This is no small condescention sith he abaseth himself to look upon things in heaven Psal 113.6 From heaven did the Lord behold the earth That is his poor despised servants that are in themselves no better than the earth they tread on Vers 20. To hear the groaning of the prisoner Those prisoners of hope held so long captive in Babylon the cruelty whereof is graphically described Jer. 51.34 Vers 21. To declare the Name of the Lord in Zion This shall bee the business of the converted Gentiles to make up one Catholick Church with the Christian Jews and to bear a part in setting forth Gods worthy prayses See vers 18. Vers 22. When the people are gathered together sc to the Lord Christ For to Shilâ—â— shall be the gathering of the people Gen. 49.10 And the Kingdoms to serve the Lord As they did under Constantine the Great Valentinian Theodosius which three Emperors called themselves Vasalles Christi as Socrates reporteth the Vassals of Christ And the like may be said of other Christian Kings and Princes since who have yeelded professed subjection to the Gospel and cast their Crowns at Christs feet Vers 23. He weaâ—ned my strength in the way This is the complaint of the poor captives yet undelivered In via hoc est in vita quia bic sumus viatores in coelo comprehensores here wee are but on our way to heaven and wee meet with many discouragements He shortned my dayes viz. According to my account For otherwise in respect of God our dayes are numbred Stat sua cuique dies Vers 24. Take me not away in the midst of my dayes Heb. Make me not to ascend Serus in coelum redeam Fain I would live to see those golden dayes of Redemption Abraham desired to see the day of Christ Job 8. Simeon did and then sang out his soul All the Saints after the Captivity looked hard for the consolation of Israel Thy years are throughout all generations And that 's the comfort of thy poor Covenanters who are sure to participate of all thy goods Vers 25. Of old thou hast laid the foundation c. Here is a clear proof of Christs eternity Heb. 1.10 because he was before the creation of the world and shall continue after the consummation thereof vers 26 27. So the Saints a parte pest 1 Job 2.17 The world passeth away and the lusts thereof but he that doth the will of God abideth for ever Vers 26. They shall perish i.e. They shall change form and state being dissolved by the last fire 2 Pet. 3.7 10. But thou shalt endâ—re Heb. Stand and with thee thy Church Mat. 22.32 Yea all of them shall wax old as a garment Which weareth in the wearing so do the visible heavens and the earth what ever some write de constantia naturae Isaiah saith It rotteth as a book that is vener andae rubiginiâ— and wasteth away as smoak chap. 65.17 and 66.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tucetu Arab. At a vesture shalt thou change them The Greek hath roul them confer Isa 34 4. Vers 27. But thou art the same Therefore immutable because Eternall ut nihil tibi possit accedere vel decidere Vers 28. The children of thy servants shall continue By vertue of the Covenant and that union with thee which is the ground of communion If it could be said of Cesar that he held nothing to he his own that he did not communicate to his friends how much more of Christ Propterea bene semper sperandum etiamsi 〈◊〉 ruant the Church is immortal and immutable PSAL. CIII A Psalm of David Which he wrote when carried out of himself as far as heaven saith Beza and therefore calleth not upon his own soul onely but upon all creatures from the highest Angel to the lowest worm to set forth Gods praises Vers 1. Bless the Lord O my soul Agedum animulâ— mi intima mea visera A good mans work lyeth most within doors he is more taken up with his own heart than with all the world besides neither can he ever be along so long as he hath God and his own soul to converse with Davids Harp was not ofâ—ner out of tune than his heart which here he is setting right that he may the better make melody to the Lord. Musick is sweet but the setting of the strings in tune is unpleasing so is it harsh to set out hearts in order which yet must be done and throughly done as here And all that is within me All my faculties and senses The whole soul and body must be set a work in this service the judgement to set a right estimate upon mercies the memory to recognize and retain them Dent. 6 11 12. and 8.14 the Will which is the proper seat of thankfulness the affections love desire joy confidence all must bee actuated that our praises may be cordial vocal vital In peace-offerings God called for the sat and inwards Vers 2. Bless the Lord O my soul David found some dulness and drowsiness hence he so oft puts the thorn to the breast hence he so impeâ—â—ously instigateth his soul as One shere phraseth it And forget not all his benefits Forgetfulness is a grave look to it Eaten bread is soon forgotten with us as it is with children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pinâ—u neither perisheth any thing so soon with many as a good turn Alphonsus King of Arragon professed that hee wondred not so much at his Courtiers ingratitude to him who had raised many of them from mean to great estates which they little remembred as at his own to God Vers 3. Who forgiveth all thine iniquities David not only taketh upon him with an holy imperiousness laying Gods charge upon his soul to be thankful but intending to shew himself good cause why to be so he worthily beginneth with remission of fin as a complexive mercy and such as comprehendeth all the rest He had a Crown of pure gold set upon his head Psal 21. But here hee blesseth God for a better Crown vers 4. Who crowneth thee with loving kindness c. And how was this Crown set on his head but by forgiving all his iniquities Who healeth all thy diseases Corporal and spiritual Quod saniâ—as in corpore id sanctitas in corde Jehovah Rophe or the Lord the Physician as he is called Exod. 15.26 cureth His people on both fides maketh them whole every whit See Isa 19.22 Mat. 8.17 He bore out diseases Vers 4. Who redeemeth thy life from destruction From hell saith the Chaldee from a thousand deaths and dangers every day All this Christ our kind kinsman doth for us dying
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
that he cannot but cry out Who can understand c. O cleanse c. The most perfect Saints are the most sensible of their imperfections as the more delicate the Senses are the more sharply are they affected with what offends them Rom. 7.14 1 Cor. 15.9 10. Alas for us saith one good man Ipsa lachrymae sunt lachrymabiles we had need to weep over our tears sigh over our sobs mourn over our griefs c. Look how when we have swept a room never so clean saith Spinaeus if the Sun do but come into it at the windows De instit Christian we soon espy abundance of filthy motes mingled with the beams thereof so is it with our hearts when once illightned What a blinde buzzard then was he that said Non habeo Domine quod mihi ignoscas Lord I have nothing for thee to pardon And no wiser was Bellarmine that great Scholar but ill read in his own heart if that be true that is reported of him viz. that when the Priest came to absolve him he could not remember any particular sin to confess till he went back in his thoughts as far as his youth Of Philip the Third King of Spain Val. Max. Christ 263. it is said that he lived so strictly that he never committed any gross Crime or wilful wickedness yet coming to dye he cried out O that I had never reigned O that I had lived a private life in the Wilderness that I might not have now to answer for not doing the good or hindering the evil that I might have done in my government Cleanse thou me from secret faults Secret from my self many of them sins of ignorance and of inadvertency secret from the world more of them heart sins but not secret from the Lord Psal 90.8 Heb. 4.13 These are of daily and hourly incursion involuntary and unavoydable infirmities yet are they sins properly so called and we must be cleansed from them by the Merit and Spirit of Christ they must be repented of in general at least and then there is a pardon of course for them and they do not usually distract and plunge the Conscience Vers 13. Keep back thy servant also from presumptuous sins Heb. With-draw inhibit for we are naturally prone to the worst of sins even the best of us and to lye buried with the World in a bog of wickedness adding rebellion to sin and doing wickedly with both hands earnestly unless God reign us in and restrain us from such enormities Midrash Tillin in Psal 191. Pray we therefore as here Etiam â superbiis contine servum tuum Davids Murthering Vriah was a sin of this sort The Rabbins here observe how the Propher riseth in his request first for pardon of lesser sins and then for power against greater like as a Begger say they first craves a little water and then a Morsel of bread We should do so Let them not have dominion over me Sin will rebel but it must not reign in our mortal bodies it must not play Rex and bear sway in the soul Pray hard against that in chief Ne iniquit as victrix dominetur that our lusts be not our Lords that vice vanquish us not Then shall I be upright Then when I have gotten both pardoning and prevailing-grace to bee cleansed from infirmities and kept from presumptions and arrogancies which cum temerario ausu fastu fiunt contumaciter I shall bee upright in Gods account and entire in his obedience And I shall bee innocent from the great transgression That sin unto death 1 John 5. 16. that wickednesse with a witnesse for which there remaineth no more sacrifice Heb. 10.26 and unto which a way is paved by sins of presumption with an high hand committed against knowledge and conscience Vers 14. Let the words of my mouth and the meditations c. Sint ad beneplacitum verba c. Let both my words and thoughts as well as my life and actions bee to favourable acceptation let them be such as may suit with thy law and will Midrash 〈◊〉 lin O Lord my strength Heb. My Rock In Mare velin Marah velin hoc mundo say the Rabbines In the Sea of sorrow and all along the Wildernesse of this World And my Redeemer Or My near-kinsman who is Jesus Christ in whom we may look for all good from God by vertue of the Covenant This David well understood and therefore hee layeth all the weight on this O Lord my strength and my Redeemer PSAL. XX. A Psalm of David Or Concerning David so Kimchi Or for and on the behalf of David so Aben-Ezra David as a Prophet dictated this form of prayer to bee made by the people for himself their King when hee went forth to fight their battels probably against the Ammonites and Syrians or when hee fled from Absolom and was to help them from the City by his prayers 2 Sam. 18.3 as Aben-Ezra thinketh Vers 1. The Lord hear thee in the day of trouble Great men though gracious as David have their distresses and must pray for themselves then not trusting to the prayers of others for them as did that prophane Earl of Westmorland Camden who said that hee had no need to pray sith hee had Tenants enough to pray for him The name of the God of Jacob defend thee Heb. set thee in an high place such as Gods name is Prov. 18.10 the righteous run thereto and are safe as in a Tower of brasse or Town of war By the name of God is meant Deus nominatissimus the most renowned God saith Junius and worthy to bee praised as Psal 18.3 And hee is called the God of Jacob here saith Another first because Jacob was once in the like distresse Gen. 32.6 7. secondly because hee prayed to the like purpose Gen. 35.3 thirdly because hee prevailed with God as a Prince and there God spake with us Hos 12.5 fourthly because God of Jacob is the same with God of Israel and so the Covenant is pleaded Vers 2. Send thee help from the Sanctuarie Or From his holy heaven saith Tremellius without which vain is the help of man God is all the Dooer in battels and whencesoever the sword comes it is bathed in Heaven Isa 34.5 whatsoever Ajax Timotheus Atheniensis and other Atheists think to the contrary God will send from Heaven and save mee saith holy David And strengthen thee out of Sion i. e. Out of the Assemblies of the Saints where they are praying hard for thy well-fare See Psal 76.2 3. with the Note Vers 3. Remember all thine offerines Before they went to war they were wont to offer sacrifices as did Saul though by his over-haste therein hee lost his Kingdome 1 Sam. 13.9 From the people of God the Heathens also had learned this course and custome Io Paean is in force Jehovah Peneh that is Lord look upon us The Devil Gods ape had taught the Athenians when they began the battel to use these words
God made all yet hee will not save all but that there is a select number câ—lled and called out of the many who shall bee everlastingly happy and these are here characterized as they are also Psal 15. wherewith this Psalm hath great affinity and is thought to have been composed at the same time that is saith R. David post ne gotium Ornani Jebusai after the businesse with Araunah the Jebusite when God by fire from Heaven had pointed out the place where the Temple should bee built 1 Chro. 21.26 22.1 And who shall stand in his holy place Stand with the Lamb upon Mount Sion Tautologia has est Hebrais perquam familiaris Who is a true Member of the Church militant and shall bee no leste of the Church triumphant Ver. 4. He that hath clean hands The clean in hands that is of innocent and unblamable conversation debet esse purus corde ore opere saith Kimchi Immunis 〈◊〉 tetigâ—◠〈◊〉 Horat. he must not touch that unclean thing 2 Cor. 6.17 Non magna munera sed immunis manus mensque sincera Deo placent Men must lift up pure hands in prayer 1 Tim. 2.8 or else their incense will stinck of the hand that offereth it Isa 1.13 Those that draw neer to God must not only have their hearts sprinkled from an evill conscience but their bodies also washed with pure water Heb. 10.22 And a pure heart Which while Pilat wanted it nothing profited him to wash his hands in the presence of the people Heaven is an holy place and they that would go thither must cleanse themselves from all filthinesse of flesh and spirit perfecting holinesse in the fear of God 2 Cor. 7.1 The Serpent could scrue himself into Paradise but no unclean creature ever came into Gods Kingdome The Citizens of Heaven must here affect purity of heart aim at it and in some measure attain to it too the old frame of impure motions being dissolved c. Who hath not lift up his soul unto vanity i. e. Ad idâ—la vel opes saith One that is to Idolls or riches Jer. 22.27 but hath lifted it up in the wayes of the Lord as Jehosaphat did 2 Chron. 17. and David Psal 25.1 not heeding or hankering after the Worlds delights or the Devills delusions Some write the word Shau signifying vanity with a little Vau ad indicandum quòd minima vanit as est vitanda c. to shew that hee who would dwell in Gods holy Mountain must carefully avoid the least vanity that is keeping Gods Commandement as the apple of his eye that will bear no jests Prov. 7.2 Some for his Soul read my Soul Hee hath not taken in vain my Soul that is saith R. Obadiah That soul inspired by God which I also have received he taketh not in vain he misemployeth not to iniquity but consecrateth to the service of God whose image and superscription it beareth Nor hath sworn deceitfully Or inured his tongue to any other kind of the language of Hell rotten communication to the dishonouring of God or deceiving of others Perjury is here instanced for the rest as one of the most hainous But Peraldus rekoneth up four and twenty severall sins of the tongue all which every Burgesse of the new Jerusalem is carefull to avoid as the Devills drovill Tom. 1. pag. 264. no way becoming his pure lip Vers 5. He shall receive the blessing from the Lord i. e. Omnimodam felicitatem all manner of mercies saith Vatablus hee shall bee as happy as heart can wish for great is the gain of godlinesse See my Righteous mans Recompence And Righteousnesse c. i. e. The fruit and reward of Righteousnesse which the Righteous God will not fail to bestow upon all his even the Crown of Righteousnesse 2 Tim. 4.8 A grave Interpreter hath here observed that there is such a reciprocation between the description of this reward and the persons described Ames that the blessednesse assured to the persons exciteth them to the care of piety and this care of piety bringeth unto them a sure and firm expectation of blessednesse Vers 6. This is the generation of them that seek him These are the true Seekers farre different from those that now-adayes so stile themselves being no better indeed than the Jesuites by-blowes as one wittily calleth them M. Baxstoâ— though they are not yet so wise as to know their own Father These are a generation too but an evil and adulterous one in these last and loosest times of abounding and abetted Errours That seek thy face i. e. Thy favour that desire nothing more than to bee in communion with thee and conformity unto thee O Jacob Or O God of Jacob As the Church is called Christ 1 Cor. 12.12 So God is here called Jacob such a neer union there is betwixt him and his people Or this is Jacob. So the true Seekers are fitly called first because Israelites indeed Joh. 1.47 Rom. 9.6 secondly because they see God face to face as Jacob did at Penuel Gen. 32.24 26 29 30. thirdly because they also as hee Adjicitur Selâ— ut often daâ—â—â— quantoperè haec sentent sit considerâ—â— da. do bear away a blessing Hos 12.4 even Righteousnesse from the God of their salvation as in the verse aforegoing Vers 7. Lift up your heades O yee gates c. Here hee calleth unto Hell-gates say the Papists to the Heavens say others to give way to Christs ascension thereinto Vatab Justin pag. 55. Recipite Christum in portis novae Hierosol Cyril as the first fruites and the opener of the way to all his Members And hee doubleth the same speech vers 9. for the joy that hee had in the contemplation thereof bidding them again and again lift up and bee lifted up a phrase or term taken from triumphall arches or great Portico's set up or beautified and adorned for the coming in of great victorious and triumphant Captaines There are at this day to bee seen at Rome the ruines of Constantines triumphall arch erected at that time when hee entred the City triumphing over the Tyrant Maxentius quem vicit signo crucis as Eusebius reporteth making Christ to triumph at Rome after those ten bloody persecutions Viâ—cars with which triumph this Psalm may fitly bee compared saith a learned Interpreter Our late Annotatours tell us of a fashion in ancient times that when they would solemnize the enterance of any Prince or others that had well deserved of the publick they would break down the walls and pull off the gates of the City partly for more free entrance and partly to shew that their City needed no walls nor gates as long as they had such a Guardian and Protector within it It is likely say they that David by these words doth allude to some such custome Or as Calvin and others will have it to the Temple to bee set up by Solomon which hee wisheth were done that so hee might bring in the
our enemies Vers 10. According to thy Name O God so is thy praise i. e. It is infinite and inexpressible Psal 148.1 Psal 145.3 Gods Name is exalted above all blessing and praise as those holy Levites acknowledge Noh 9.5 The distance betwixt God and us is infinite and we should labour to fill up that distance if possible with our praises Thy right hand is full of righteousuess i. e. of noble Acts which thou hast done for us according to thy promise Psal 25.10 Vers 11. Let. Mount-Zion rejoyce let the Daughters c. Let the Church Catholick and each particular Member thereof give God the glory of his Justice and see that their joy be spirituall Vers 12. Walk about Sion and tell the Towers thereof q.d. Are they not still the same and as many as they were before the approach of the enemy is any thing diminished or defaced by the late siege or assault Therefore thus saith the Lord concerning the King of Assyria He shall not come into this City nor shoot an arrow there c. Isa 37.33 Vers 13. Mark ye well her Bulwarks Not at all impaired The great Turk could never have gotten the Rhodes but by treachery notwithstanding his long and mighty batteries made upon that place day and night How he raged at the last assault of Scodra and blasphemed see Turk hist page four hundred twenty three Geneva Hanc urbem non nisi miraculose stetisse stare per multos â—â—nos res ipsa clamst Anton Fayus is invironed with enemies French Spanish Savoy Pope and barred out from all aid of neighbour Cities and Churches yet is upheld as it were by an immediate hand of Heaven as Beza hath set forth in an elegant Emblem Vers 14. For this God is our God To draw them up to this consideration it was that the Propher so calls upon people to view Sion c. and to take notice that she might well have written upon her gates as that City Hippocrates writeth of had Intacta manet the Daughter of Sion is a Maid still through the prowesse of her Champion Even unto death And after too for this is not to be taken exclusive He will never leave us nor forsake us PSAL. XLIX VErs 1. Hear this all ye people This that is of so great consequence and universall concernment viz. that the Saints should not be frighted nor perplexed at the present prosperity of gracelesse persons but consider that death at utmost shall render them extreamly miserable and at the day of Judgement men shall retutn and discern a manifest difference betwixt the Righteous and the Wicked betwixt him that serveth God and him that serveth him not Mal. 3. ult Give ear all ye Inhabitants of the World Hear and give ear be not proud for the Lord hath spoken it Jer. 13.15 The Inhabitants of the World Heb. of the transitory World are like men in a Mill through hurry of businesse or as one that is running a race to whom though never so good counsell be given he cannot stay to hear it Of such we use to say that they hear with their harvest-ears harvest it is a time of great pleasure and of great businesse and hence it is that we have so ill a feed-time for the Word Wee had need to wish as Harding once did that wee could cry out against sin as loud as the bells of Oseney yea as those Catholick Preachers whose voice is heard in all speeches and languages Psal 19.3 Vers 2. Both low and high rich and poor together Heb. Both sons of Adam or earthy-man and sons of Ish or noble-man quorum Exmeliore lute finxit pracordia Titan. Diogenes once made a like out-cry at Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear Oyemen and when a company came about him expecting what he would say to them he looked upon them and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I called for men and not for Varlets Vers 3. My mouth shall speak and wisdome Heb. Wisdomes and understandings and yet the matter of this Psalm was nothing extraordinary for the main of it so that a profane person would have come out with his Quid dignum tanto tulit hic promissor hiatu But good points are not therefore to be â—â—ighted because commonly handled but therefore the better to be heeded and proof to be made by practice what that good and holy and acceptable will of God is that is so much pressed upon as Rom. 12.2 Vers 4. I will incline mine ear to a parable q. d. I desire you to do no more than I will do my self I 〈◊〉 therefore have I spoken I have wrought my Doctrin upon mine own affections first and shalt digge it out of mine own bosome for your benefit It is a Parable I must tell you or a Master-sentence yea it is a Mystery a Riddle as the other word here signifieth I will open my dark sayings The doctrine of Life Eternal and the Judgement to come here more clearly deliy ered than any where else almost in the Old Testament is a mystery Vers 5. Wherefore should I fear in the days of evil All the days of the afflicted are evil Prov. 15.15 But why should either â— or any other afflicted Servant of God be over-muchtroubled as if some strange thing had befaln us or staggered at the better condition of worse men all things considered When the iniquity of my heels Or of my Supplanters mine enemies those naughty men called here iniquity in the abstract who seek to trip up my heels and do surround me with their snares for that purpose See Psal 56.7 Or thus When the iniquity of my heels c. That is as some will have it when my sins come to my remembrance or are chastened upon me Every mans heel hath some iniquity As we shall have some dirt cleaving to our heels whiles we walk in a dirty world so there is some defilement upon all our actions which wee may call the iniquity of ourheels He that is washed saith our Saviour to Peter needeth not save to wash his feet but is clean every whit Joh. 13.10 The comparison seems to be taken from those that wash in Bathes for although their whole bodies are thereby made clean yet going forth they touch the earth with their feet and so are fain to wash again semblably the Saints though bathed in that blessed Fountain opened for sin and for uncleanness Zech. 13.1 and thereby freed from the stain and reign of sin yet their feet or heels have some filth on them some reliques of corruption do still cleave to them and cause them some sorrow yet ought they not to fear or be dismayed but by the practice of mortification purge themselves daily from all filthiness of flesh and spirit perfecting holiness in the fear of God 2 Cor. 7.1 Vers 6. They that trust in their wealth which was never yet true to those that trusted in it And yet it is wondrous hard to have wealth and not in some
and God will receive you graciously pouring the oyl of his grace into your broken Vessels This comforted Bernard on his death bed he dyed with this sentence in his mouth Je. Manl. loc com 73. Austin caused it to be written on the wall over against his bed where he lay sick and dyed Many poor soules even in times of Popery had Heaven opened unto them by meditating on this Psalm and especially on this 17. vers Vers 18. Do good in thy good pleasure unto Sion Having made his own peace with God he now prayeth for the Church and the rather because by his foul sins he had hazzarded or rather exposed both Sion and Jerusalem Church and State to divine displeasure Delirantreges plectuntur Achivi Build thou the walls of Jerusalem i. e. Protect defend and maintain the civill State grant all things necessary for its safety and well-being supply of all wants confirmation and increase of all blessings Thus pray we Jer. 29.7 Psal 122.6 7 8. for except the Lord keep the City c. See Isa 5.1 2 3. 27.3 Hee is a wall of fire Rev. 20.9 of water Isa 33.20 21. say therefore as Isa 26.1 and beware of security sensuality senselesnesse c. Vers 19. Then shalt thou bee pleased with the sacrifices c. i. e. Such as are offered in faith and according to the will of God Psal 4.6 Then shall they offer Bullocks upon thine Altar They shall be free-hearted and frequent in thy work and service va torpori nostro Woe to our dulnesse and backwardness in these happy dayes of peace and free profession which we had need improve as they did Act. 9.31 Otherwise we may desire to see one of the dayes of the Son of man and not see it Luk. 19.22 Go to Shiloh c. PSAL. LII A Psalm of David Of the same time and argument likely with Psal 58. Maschil Or to teach that the end of the Wicked is evill Redarguit pravos mores saith the Syriack When Doeg the Edomite When Abiathar escaping the slaughter-slave the blood-hound as Edomite may signifie came and told David what was befaln the Priests and their City This was no small affliction to David the rather because by telling the Priest a lye himself had occasioned that Massacre Hereupon for the comfort of himself and other good people who were startled at this sad accident and might be deterred thereby from succouring David he penned this Psalm When Doeg the Edomite came and told Saul c. Doeg is a fit name for a courtier for it signifieth a solicitous or busy-headed fellow a catch-poll a progging-companion an informer one that listeneth after rumours and carrieth tales to curry favour An Edomite he was by Nation but a Proselyte in pretence at least and one that was at that time detained before the Lord either by vertue of some vow or because it was the Sabbath-day and he would not travel on it or to perform some other religious service 1 Sam. 21.7 this dissembled sanctity was double iniquity and he became a type of Judas as some make him He came and told Saul Like a Parasite and a pick-thank as he was when as he should rather have told Ahimelech that David was out of Sauls favour and sought for to the slaughter as Kimchi here noteth on vers 3. but he concealed that that he might accuse Ahimelech and so slew three at once saith another Rabbine viz. himself Saul and Ahimeleck calumniatorem calumniatum calumniam audientem And said David is come to the house of Ahimeleck Few words but full of poyson Verba Doegi erant pauci sed multum nocua Kimchi Midrash Tillin leviter volant non leviser vulnerant See the story more at large 1 Sam. 22 9. c. The Rabbines say from Levit. 14. where the same word is used of the Leprous house that is here vers 5. of Doegs doom that he was for this fact smitten with leprosy and afterwards sent to Hell which they gather from Psal 120.4 Vers 1. Why boastest thou thy self in mischief thou mighty man Or Thou Giart for so he seemed to himself when he had slain tot inermes nec repugnantes so many naked men not making any resistance though they were the Priests of Jehovah and afterward had smitten the innocent inhabitants of the City of Nob together with the women the infants and the Cattel like another Ajax flagellifer or Hercules furens and now vaunted himself in that mischievous prowesse Egregiam veroâ—undem c. The Hebrew word for boasting here signifieth also madness when it is taken in the worse sence as Jer. 46.9 See Prov. 2.14 and to boast of his hearts desire is the note of an Atheist Psal 10.3 The goodness of God endureth continually Maugre thy spitefulness R. Solomon Kabuenaki Midrash Tillin God is good to Israel to the pure in heart and will be so The Rabbins make this the sense If Ahimeleth had not releeved me God would have stirred up some other to have done it Some others understand it thus The goodness of God towards thee a wicked wretch endureth all the day This should lead thee to repentance But thou after the hardness c. Rom. 2.4 Vers 2. Thy tongue deviseth mischiefes i.e. Cogitat id est eructat venteth the mischievous devices of thy minde being an inter preter and an instrument fit for such a purpose Such another Doeg was Nicholas saunders Priest the Fire-brand of Earl Deswâ—â—â—ds Rebellion in Ireland Anno 1580. a restless and wretched man whose foul mouth was at length stopped with famine that had been ever open to stir up rebellions against the State that had uttered so many Blasphemies against God and his holy Truth and invented so many loud and lewdlyes against men Like a sharp razor working deceitfully That instead of shaving the hair launcheth the flesh or missing the beard cutteth the throat Exscindit carnem cum crinibus R. Solom Consutro aberrans jugulum petit whence Dionysius the Tyrant would not trust any Barber no not his own Daughters to shave him but singed off his own hair with hot coals The slanderers Tongue as sharp as a razor or as the quills of a Porcupine flasheth and gasheth the good names of others and that many ways viz. both by denying disguising leslening concealing misconstruing things of good report and also by forging increasing aggravating or uncharitable spreading things of evil report not for any love to the truth nor for respect to justice nor yet for the bettering of the Hearer or the Delinquent but only to prejudice the one and to incense the other This was Doegs sin and denominateth him a Lyer vers 3. though hee had spake but the truth Vers 3. Thou lovest evil more than good Indeed evil only and not at all good whatever thou pretendest Thy heart is naught and thence it is that thy tongue is so mischievons as stinking breath cometh from corrupt inwards And
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
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