the creation of heauen and earth the waters c. but also in that hee gouerneth euery thing according to his will and disposeth of them in a most wyse order Ver. 7. Hée vz. God alone bringeth vp vz. into the aire and skye and that by his almighty power the clouds i. vapors and exhalations which afterwardes in the middle region of the aire are turned into cloudes as we sée them from the endes of the earth i. from al the quarters of the worlde and maketh vz. by his almighty power the lightnings with the raine i. both lightning and rayne which are seldome sundered but come together as our dayly experience teacheth vs for wee haue seldome any lightning without rayne and thunder hee draweth foorth the wynds vz. by his almightie power stil to which euery thing euen the dumbe and insensible creatures must obey out of his treasures i. out of holes dens hidden and secret places in which as it were in treasure houses god keepeth the windes of which our sauiour Christ sayth Iohn 3.8 That the wind bloweth where it listeth and men heare the sound thereof but whence it commeth or whither it goeth no man can tell And thus wée sée that though by reason wee can giue a naturall cause of these meteors as that the cloudes are congealed of moist and watery vapours drawen out of the Sea and from the earth from which cloudes the rayne commeth as Ecclest 11.3 and that lightning is made of hote drye and firie exhalations drawen by the power of the sunne into the regions of the aire and so foorth of the rest yet we may perceiue by the playne woords of this text that nothing is done in the order of nature without the counsell and will of our GOD Sée Iob. 36. verse 27.28 c. also Iob. 37. throughout for this purpose Verse 8. Hée smote vz in his iustice and iudgement and that by his almighty power the first borne of Egipt i. all the first borne in the lande of Egypt both of man and beast i. of all men and beastes whatsoeuer Sée Exod. 12.29 Psalme 105.36 meaning by smiting destroying them with death And note that here he reckoneth vp a fourth cause wherefore the faythfull shoulde prayse God to wit for his speciall graces and benefites bestowed vppon his Church in their preseruation and deliuerance and his singular iudgements and punishments brought vpon their enemies wherein the principal prayse of his vertue and power is manifested Verse 9. Hée i. God himselfe hath sent vz. by his eternal power in the ministery of Moses and Aaron his seruants tokens vz. of his wrath and iudgement and wonders i. feareful and straunge thinges into the middest of thée O Egypt vz. so that thou canst not either pleade ignoraunce or alledge excuse for my iudgements were euen vppon Pharaoh vz. thy king and vppon all his seruauntes i. not onely them that attended vppon him but vppon all his people and subiectes the trueth and accomplishment of this Sée in Exod. 5 6 7 8 9 10 11 12. chapters Verse 10. Hée i. God smote vz. in his iudgement and that by the dint of the sworde and death many nations vz. greater and mightier then the people of the Iewes Sée Deutronom 2. 3. chapt throughout for this matter and flewe vz. by the sworde of his seruantes and people many kinges whereof some hee reckoneth vp in the next verse and others are mentioned Numb 21.1 and in other places Verse 11. As Sihon king of the Ammorites and Og the king of Bashan sée the historie of these Numb 21. Deut. 3. Ioshua 12. and all the kingdomes of Canaan which was diuided into sundry kingdomes and wherein dwelt seuen nations greater and mightier then the Iewes Ver. 12. And gaue vz. of his frée goodnes their lande i. the land of the Canaanites or that land which they inhabited for an inheritance euen an inheritance to Israel his people i. for a place for them as safely and as lawfully for them to dwell in as if it had descended to them by inheritance Ver. 13. Thy name i. thy maiesty power and goodnes indureth for euer vz. towardes all but specially towards thine owne people O Lorde thy remembraunce i. the continual instructions which thou giuest to thy people to remember thée is from generation to generation i. lasteth comtinually and goeth on from age to age so that there is no age but they haue euident examples thereof Ver. 14. For the Lorde vz himselfe will iudge i. guide gouerne and defend as Psalme 96.13 and Psalme 98.9 and bee pacified towardes his seruauntes i. hee will as it were chaunge his purpose and not execute with heauy iudgement that which he had determined against them and this is spoken of God according to the manner of men Ver. 15.16 17.18 Sée expounded before Psalm 115. ver 4.5.6.7.8 where you shall finde both the very same woordes and matters And hee here inueigheth so sharply agaynst idoles because that the prayse which belongeth vnto GOD is many tymes falsly giuen vnto them and therefore hee declareth that neither the matter it selfe whereof they are made nor the workeman can giue them the title of GOD or God heade Ver. 19. Prayse the Lorde sée ver 1.3 of this Psalme yee house of Israell i. yee that descende of Israell or Iaakob meaning by this speach all the people generally prayse the Lorde yée house of Aaron i. ye Priests who descend and come from Aaron to whose race familie and stocke the priesthood was by Gods ordinaunce onely appoynted and tyed Ver. 20. Prayse the Lorde yee house of Leui i. all ye Leuites who were inferiour vnto the Priestes though they came all from one father to wit Leui Iaakobs third sonne and by this place wee sée that euen by the very institution and ordinaunce of God there were two distinct orders amongest the people of the Iewes to wit priests and Leuites according to which also he speaketh here ye that feare the Lorde vz. with a reuerent child like feare meaning also by this speach such as did worshippe and serue him sée Psalme 128.1 prayse the Lorde vz. with a good heart sée before ver 1.3 of this Psalme Ver. 41. Praysed be the Lord vz. for his infinite mercies towards vs out of Sion i. in Sion which was the place appoynted for his worshippe for this phrase sée Psalm 128.5 also 134.3 which vz. Lord and God dwelleth in Ierusalem i. giueth most plaine testimonies of his presence and abode there and not that God is tied to any place The Prophet meaneth that in Sion and Ierusalem the place of his worshippe he gaue euident signes of his presence and power and not that hee was inclosed or tied to that place only praise ye the Lord this Psalme beginneth and endeth with like woordes for which sée Psal 105. and Psal 106. in the beginning and ending Do. Ver. 1. Teacheth vs to exhort and prouoke al gods people to thankefulnes to God for his benefites Ver.
and he testifyeth by this worde so often vsed in this Psalme that euen in the middest of life we are dead vnlesse we be quickened and vpholden by the power of God according to thy iudgement vz. pronounced in thy word or we may take iudgement to be put for the word it selfe which declareth vnto vs Gods goodnesse he alludeth no doubt to the office of an earthly iudge whose duty cōsisteth in these ij points to absolue and lose some and to pronounce the sentēce of condēnation vpon other some in which sence also we say in the cōmon cōfession of our fayth that Christ our sauiour shal come from heauen to iudge the quick and the dead Ver. 150. They draw neare vz. to me euen to persecute hurte and destroy me that follow after malice i. that pursue the mischieuous and wicked attempts which they themselues in their own malice had maliciouslye and wickedly deuised against me and are far from thy law i. they care not either for the sight hearing or knowledge of it thus he giueth two properties to know the wicked by the first is that they are malicious the second which indéed is the welspring of al mischiefe they despise Gods law Ver. 151. Thou arte neare O Lord vz. to al thine euen to aid succour them in their distresses for al thy commaundements are true that word for would better be turned and and he meaneth that not only the words wherwith gods commandements are expressed but euen the very things commanded therein are iust true holy Verse 152. I vz. my selfe haue knowne vz. euen by mine own practise and experience long time i. not only of late but sundry times heretofore whiche I will neuer forget by thy testimonies i. by thy word that thou hast established them for euer i. that thou hast ordained that it should abide firm and stable for euer and euer sée ver 89 of this Psalm and verse 144. Verse 145 teacheth vs that in all our supplications praiers to the Lord Do. our hart and our words should concur consent together Verse 146 teacheth vs that the former experience of Gods goodnesse in hearing our praiers shoulde imbolden vs both to pray and to hope to receaue the like Verse 147 teacheth vs euen to breake our sléepes to giue our selues to prayer and calling vppon the name of GOD. Verse 148 teacheth vs to be continually diligente and carefull in the meditation and studye of Gods worde Verse 149 teacheth vs that Gods frée mercy is the first cause of the graunting of al our requests Ver. 150 doth liuely paynt out the nature and disposition of the wicked and vngodly Verse 151 teacheth vs that the Lord is neuer absent from those that loue and feare him Verse 152 teacheth vs that to know the assurednesse of Gods worde and to haue felt by proofe the certainty thereof are two notable proppes of our fayth and hope Resch Di. IN this part as in the former the Prophet continueth his prayers to almighty God vsing certaine arguments to induce the Lord to graunt him his requests as first his own misery affliction and gréefe verse 153 154 158. secondlye the desperate estate of the wicked and the greate heape of his enemies 155 157. Thirdlye the great loue mercy and truth of the Lord verse 156 159 160. Se. Verse 153. Behold mine affliction i. how great the affliction is which I presently indure not that the Prophet thought the Lord did not beholde it but because he would haue him by effect to declare that he did regard and consider it and deliuer me vz. out of the same for I haue not forgotten vz. as the wicked men doe verse 139 but I haue thought vpon it to doe it thy lawe i. thy worde as sundrye times before Ver. 154. Pleade my cause vz. against mine aduersaries that would oppresse me sée Psalme 35. verse 1. and verse 122 of this Psalme It is as much as if he should desire the Lord to defende him and his case and deliuer mée vz. from them that would oppresse me as ver 134 sée also for this phrase ver 153. quickē me according vnto thy word sée verse 25 of this Psal Verse 155. Saluation i. helpe and deliueraunce out of daunger as Psalm 3 8 is farre from the wicked i. they shall haue no parte or portion of it and this he speaketh specially of his aduersaries who defended an vniust cause against him because they séeke not vz. vnfeignedlye and from a good harte thy statutes i. thy worde and that to know and to do them Ver. 156. Great are thy tender mercyes O Lord vz. towards thy sonnes and seruaunts Sée Psalme 86 5 13 15. quicken me according to thy iudgements sée verse 149 of this Psalme Verse 157. My persecutors and mine oppressors i. those that persecute and oppresse me are manye vz. in number and great in power yet doe I not swarue from thy testimonies q.d. for all that I leaue not the loue and obedience of thy truth sée verse 110. of this Psalm Ver. 158. I saw vz. euen with mine eyes meaning that he did certainly know the naughtinesse of the wicked men the transgressors vz. of thy law for sinne is the transgression and breache of Gods lawe 1. Iohn 3 4 and was gréeued vz. with them and at them for their sinnes sake sée before verse 53 136 139. because they kepte not thy worde i. because they had no care eyther to know it or doe it Sée verse 136. Verse 159. Consider O Lorde the Prophet speaketh this not as though he doubted whether god knew it yea or no but to intreat the Lord by effects to declare the care that he had of him how I loue thy precepts i. how much I loue them sée ver 97 113 127 and sundry other places of this Psalm quicken me according to thy louing kindnesse this may stand vs in stéed of an exposition of that which was sayd before 149 156 if that bée not plaine ynough as that he should vnderstand by iudgements Gods promises and mercies in which sence also the word is vsed in sundry places of scripture Ver. 160. The beginning of thy word is truth i. thy worde hath bin true euen since the beginning and al the iudgements of thy righteousnesse i. all thy iust and righteous iudgements indure for euer the Prophets purpose is in this verse to note that Gods word is most certain faithful stedfast and durable Ver. 153 teacheth vs Do. that euen our very affections are good matters to moue the Lord to haue mercy vpon vs. Verse 154 teacheth vs whether we haue mās ayd or no yet we should continually hang vpon the Lord and pray vnto him for our iust defence euery maner of way Ver. 155 teacheth vs that a very cōtempt of Gods word which the wicked vse is a seale vnto Gods children that no parte or péece of Gods fauour belongeth vnto them Ver. 156 doth notably set out the aboūdant riches infinit treasure
admonition of God who will not the death of sinners but rather that they should repent wishing them in time for feare of after punishment to turne to his Maiestie from verse 10. to the ende of the Psalme Se. Ver. 1. Heathen put for people not being Iewes If you vnderstand this Psalme of Dauids kingdome if otherwayes of Christes kingdome as it is referred thereto Acts. 4.25 Then vnderstande by Heathen and people of the enemies of Christ whiche were of thrée manner of sorts and in this first verse he noteth two kindes of them some that through rage were caried to outrage and violence and othersome that were not so cruel and yet murmuringly opposed themselues in wordes Some reade the later part of the first verse thus And the Nations meditate or thinke vpon a vaine thing i. a matter that can not be brought to passe but shall lack his effect the sence commeth all to one effect Ver. 2. The kings of the earth i. they that had the highest authority bend themselues or after some stand vp meaning that they cōsent and conspire together as it were and the Princes i. the great men by whose counsel and wisedom kings gouern their countries noting hereby that neither might nor councell was wanting in Christs aduersaries are assembled or after some do take counsell together agaynst the Lord A strange matter that men like Giaunts should arm thēselues against God against his Christ i. his annointed one meaning either Dauid as the figure or Christ himselfe as the truth ver 3. the Prophet putteth down the vngodlies spéeches Let vs breake q.d. Let vs ioyne all our force to assay to breake not that they can but that such purposes they haue in their hartes and wordes in their mouthes their bandes i. God the fathers lawes published by Dauid and Christ which hee calleth bandes because that by them as it were by certaine bandes the subiectes are wont to be bound kept in their dueties their cordes or as some terme it thick i. strong cords from vs I suppose that the Prophet vnderstandeth by cords the rule and authoritie that God hath giuen to Dauid and his son Christ the meaning is Let vs not obaye say the wicked their lawes and let vs labour that they may not rule ouer vs ver 4. He that dwelleth others reade He that sitteth in heauen a notable description of God wherby the Prophet meaneth to show that they are not able to match with him and they are Dauids words q.d. Howe wil these wicked men as wicked as they are fight with him that is so high aboue their reach shall laugh or in the present tense as some reade it doth laugh i. maketh no account of al their rage and murmuring and this is spoken of God as the rest of the words in this verse and the next that follow are according to many and as his capacity is able to cōprehend shal haue them in derision or as others read it doth deride them it is a repetition being the same in effect that the former part of the verse is by which doubling the holy Ghost noteth the certaintie assurednes of the thing Ver. 5. Then vz. when time shal require and at that very instant which God in his eternall decrée hath appointed shall he i. God speake vnto them vz. the wicked and vngodly eyther by his wordes or by his rods Iob. 33.14 c. but chiefly by his roddes as Iob 33.19.20.21 in his wrath i. being angry with them meaning that hee will most vehemently and sharpely rebuke them and vexe them i. plague them so that they shall be vexed greeued in his sore displeasure he meaneth that being moued with great wrath he wil destroy and ouerthrow thē Ver. 6. amend thus Saying vz. God himselfe but I annoynted my kingly placing him in his kingdome putting the signe of his imagination or entrance into his kingdom vz. annoynting for the possession enioying therof And putting these words my king for him whom the Lord had aduanced thereto either Dauid or Christ had made him ruler ouer Sion which place was the seat of Dauids kingdome as may appeare by sundrie places the Prophet vsing a part for the whole land and the people contained therin and a figure also of Christs Church Isaiah 2.3 the Mountains of my holines i. My holy mountaines for so do the Hebrues sundry times speak vsing the Substantiue for the Adiectiue now it is called Gods holy mountaine because that Dauid brought thither Gods own arke and there were the holy exercises of his religion obserued till the Temple was builded sée 1. Chron. 15.16 Chap. and this verse comprehendeth God the fathers wordes sitting in iudgement as it were and condemning the wicked who laboured the ouerthrow of his kingdome Ver. 7. I will declare i. I will faythfullye shew and set abroad the decrée vz. which the Lord hath determined cōcerning men thou art my sonne vz. by adoption if we vnderstand it of Dauid and by nature if we vnderstand it of Christ This day if you vnderstād it of Dauid you must refer it to the time of his first annointing so forward If you vnderstand it of Christ you must refer it to his first manifestation in the flesh not but that he was begotten of the Father from before all beginnings and this 7. verse are the words of Dauid or Christ declaring Gods eternal decrée touching their gouernments Ver. 8. are the wordes of the Father inuiting Dauid or Christ to aske somewhat of him and as it were a prophecy of the inlargement of their kingdomes In Dauid somewhat more narrowly thus that the Heathen round about him and namelye those that inhabited the coasts nigh to the land of Iudea as Ammonites Moabites c. should be brought in subiection to him as may appeare in the Histories in 2. Samuel in Christ more largely to wit that of all the nations and peoples vnder heauen he should haue diuers subiected to his kingdome by the ministerie of the word Ver. 9. is declared the power of Dauid or christ Thou shalt crush or after some thou shalt breake them together vz. not onlye those enemies mentioned in the beginning of this Psalme but all others whatsoeuer that shall rise vp or rebell agaynst thée with a scepter or after some with a rod of yron whatsoeuer it be the holy Ghost meaneth vnder these termes to sette out the inuincible power and force of Dauid or of Christ agaynst their seuerall enemies And breake them in péeces or after some shalt scatter them abroad vz. being already broken which I rather allow of lyke a Potters vessell vz. which is broken alreadye noting by this maner of spéeche not only a iudgement to bee executed vpon the wicked but such a iudgement as the vngodlye shall bée past all hope of repayre and recouery Ver. 10. Is a notable exhortation to Rulers in time to turne to the Lord and his obedience Now i. while it is time before such
iudgementes ouertake you as are mentioned verse 5. and 9. of this Psalme be wise and learned not that they were withoute wit and learning but because they wanted godly wisedome hee exhorteth them to looke for that Ver. 11. Serue the Lord q.d. Giue vnto him his true honor and worship which hitherto you haue kept backe from him in feare or after others with reuerence both come almost to one ende if wee reade Feare he meaneth the feare of his children which are loth to offende him not so much for feare of punishment as for lothsomnesse on their parte of loue to displease his Maiestie If we reade reuerence then hee noteth with what inward perswasions and outward behauiour we should performe his seruice to his Maiestie vz. not so lightly and vnreuerently as commonlye we doe and reioyce vz. because he hath set suche a king ouer you with trembling vz. at his iudgements which he setteth before them to kéepe them the better in awe and to with-holde them from manifolde mischiefes Ver. 12. Kisse the sonne vz. not only in signe of homage subiectiō but also as a sure pledge of that faithfulnes trust which you wil perform towards him And by Sonne he vnderstandeth either Dauid or Christ least he be angrie and then those punishments fal vppon you mentioned before ver 9. and ye perish q. d least ye also should perish The Prophet putteth downe two reasons to induce men to yéelde to Christ 1. least they prouoke him to wrath 2. least they themselues perish and that in the waye i. before they come to their iournies end meaning thereby the full accomplishment of their purposes practises which no doubt shal be a great gréefe When his wrath shall sodaynly burne others read if his wrath shall burne though neuer so little if you follow the first reading the sence is thus vz. hee noteth not only the time wherein the vngodly shall perish but the maner how and suddainly If you allow the other then this is the meaning q.d. it is good for you to take héede how you prouoke agaynste youre selues God and his iudgements for if his wrath bée neuer so little kindled bée yée sure it will be your destruction this latter I better like of as more agréeing with the circūstance of the place blessed are all that trust in him this is a graue sentence shutting vp the whole Psalme into which the Prophet sodainly entreth not only because of the déepe consideration of Gods iudgements pronounced before agaynst the wicked but also thereby to shew that the godlye are not without hope Ver. 1. Do. Teacheth that the people do many times oppose thēselues against God his ordinance Ver. 2. sheweth that the kings mighty men doe it likewise by which we may learn also that it is not good to hang vpon the multytude for their number nor vpon the mightye for their great countenaunce Ver. 4. Teacheth that God will frustrate the wicked of their hope and mischieuous purposes Ver. 5. as also 9. declareth that the vngodlye shall not escape vnpunished Ver. 7. Teacheth vs not onlye faythfully to declare but also humbly to stand vppon the giftes and calling that God hath bestowed vpon vs. Ver. 8. Declareth Gods liberalitie who giueth to his childrē rich and plentifull gifts ver 9. Noteth the vtter ruine and destruction of the vngodly ver 10. Setteth out Gods mercy in calling men yea euen the highest that others by their examples may be brought therto also to repentāce and amendment and teacheth them likewise to account of the time and not to put off from day to day ver 11. Teacheth that God alone must be worshipped and what maner of seruice it is that he requireth at our hands ver 12. Teacheth obedience to Christ euen as to God the Father by which wee sée that he is God and that there is a distinction of persons it declareth also what iudgement shall fall vpon the vngodly for their sinnes and what graces shall be giuen to the faythfull Psalme 3. THis Psalme hath a large Title Di. which doth not onlye comprehend the Authors name but the time when and the occasion wherefore he did write it is the argument as a man would say of the whole Psalme it may be diuided into thrée parts In the first Dauid declareth what great daungers hee was in by reasons of the multitude of his aduersants and this is in the two first verses in the seconde are comprehended comforts which Dauid gathered vnto him by consideration of Gods present ayde and of the wonderfull consolation which he had by experience felte before from the thyrde verse to the ende of the sixte In the thirde parte hee maketh his prayer vnto GOD for his deliueraunce foretelling as it were Gods iudgements vppon his enemies and his fauour to his children and that is in the two last verses ver 1. Se. is vttered by an interrogation by which the Prophet noteth the wonderfull number of his aduersaries as though hée had bin left almost alone and all the people had gone after Absolon Ver. 2. To my soule mend it thus of my soule i. of me my selfe and my whole lyfe a part put for the whole person There is no help for him in God i. the Lord will not deliuer him for they supposed when they saw him flée from the face of his sonne Absolon on the one side and Absolons power on the other side that God had forsaken him and that he could looke for no helpe of God such a one was Schemei 2. Samuel 16.7.8 Ver. 3. Art a Buckler i. a sure defence from the force of my enemies For me or after some about me by which he noteth in what assuraunce he was vnder the shadow and safegarde of the Almighty My glory i. who how base soeuer I am now must and wil restore me to my former glory And the lifter vp of my heade to lift vp the head is to make one that was very sad and throwne downe with gréefe ioifull and chearefull by exalting of him to giue him matter of mirth sée Genesis 40.13.20 Luke 21.28 he meaneth then by these thrée spéeches that he was to him without weapon a shield or Buckler i. a sure defence and to him contemned glory and renowne and to him cast downe an Author of ioy and raysing vp agayne Verse 4. I did call or after some crye whiche I better like i. I did earnestly pray heard or after some answered i. yéelded and graunted me my request out of his holy mountayne we heard the same before Psalme 2.6 By holy mountayne he meaneth the propitiatorie or mercy seate which was vpon the Arke placed in Mount Sion whiche was sayd to be holy because God the author of holines appeared there and by reason of the holy exercises obserued in that place for God had promised that he would heare his people out of the mercy seate from betwéene the Cherubines when faythfully they should call vpon him or else
cruelly to deuoure consume me after the maner of wild beasts They stumbled euen for weakenes and faynthartednesse fell vz. so that they could not rise vp again to molest me mening that they were destroid ver 3. though an host sée Psa 3.6 it argueth a notable stedfast perswasion in the Prophet he meaneth by these words hoste and warre euery thing that may be terrible and fearefull in this worlde in this i. that the Lord is my light and my saluation as verse 1. of this Psalme ver 4. Haue I desired vz. by earnest prayer that I will require vz. agayne and agayne q.d. I will neuer leaue off till I haue obtayned it dwel in the house of the Lord he vseth the word dwelling for continuall presence and the house of the Lord for the sanctuary or tabernacle sée psal 23.6 the beautye of the Lord i. the wonderful works he doth and the famous gifts he giueth by which he is made beautifull and excellent or his beautie is declared to the sonnes of men and to visit i. to be often present in his teÌ„ple i. the place where the ark was as Psal 5.7 Ver. 5. He shall hide me i. kéepe me safe and sound in his Tabernacle it is not here to be taken for the sanctuarie or arke but for the place of Gods abode and visible presence whereby the Prophet meaneth safetye for where the Lorde is with his there is safety and assurance from dangers which the Prophet meaneth also by the wordes following in the secret place of his pauilion containing vnder these spéeches the assurance he had being shrouded vnder Gods protection set me vp vpon a rock i. such a place as my enimies can not come too to hurt me meaning still his safety ver 6. Lifte vp mine heade i. exalt me sée Psalme 3.9 sacrifices of ioy i. sacrifices to testifie my ioifulnesse for my deliueraunce ver 7. crie i. pray earnestly heare me i. graunt my requests for otherwise it cannot be but that God heareth Ver. 8. Séeke yée my face i. in distresse come to me for fauour and grace so that he maketh Gods commaundement in the which also is closely comprehended a promise as Deut 4.26 the ground of his praier mine hart aunswered i. yéelded to that truth and alwayes thought vpon it vnto thée i. thy sayinges and wordes verse 9. Therefore q.d. séeing I come and that according to thy worde and promise hyde not thy face â— withdraw not thy fauour but make me sensibly to féele thy vertue and goodnesse in my deliueraunce nor cast thy seruaunt away vz. without helpe and succour in displeasure vz. agaynst him God of my saluation sée Psal 18.46 Ver. 10. My father and my mother i. not only my parentes but all other whatsoeuer yea all mans ayde and comfort forsake me i. destitute and fayle me gather me vp i. graciously receiue me into his protection and defence see Math. 23.37 Ver. 11. Teach me sée Psal 25 4.5 right path i. righteous conuersation and vpright dealing because of mine enimies sée Psal 5.8 He meaneth such enemies as did looke into his life to sée whether they could finde any thing blame worthy therein Ver. 12. Mende thus for false witnesses would stande vp against me vz. if thou shouldest so deale with me and so I might easily be cast away speake cruellye i. cruell and vniust things that so by their spéeches I might perish ver 13. to sée i. to féele and tast as it were to haue experience of the goodnes of the Lord i. such good things as he hath promised me in the land of the liuing i. here in the world where men liue and I my selfe haue a portion of that life with them sée Psal 1â—6 9 Isaiah 38.11 Ver. 14. He exhorteth himselfe specially but yet also others wholy to depend vpon the Lord. Do. Ver. 1. Assured fayth in the Lord expelleth all feare of men ver 2. God confoundeth the cruell purposes of the vngodle ver 4. It is a notable thing to bée present at the publike assemblies and exercises of Gods Church Earnestnes also and continuance in prayer for good things is commended vnto vs. ver 5. God is an assured place of refuge for all his Ver. 6. God graciously rayseth his after they haue bene cast downe for the which it is their duty to yéeld him hartye prayse Ver. 8. Gods commaundement and promise are two principall spurres to prayer yea the very ground thereof Ver. 9. the godly many times haue such earnest affections in prayer that they can hardly content themselues with any wordes to expresse their mind withal Ver. 10. God is more sure and fast to his children then all naturall parents and friends whatsoeuer Verse 11. Prayer for vpright conuersation according to Gods word should bee muche vsed ver 12. We may pray to be deliuered from the rage and lust of our aduersaries ver 13. If Gods promises were not we should many times sink downe vnder the burthen of our calamities ver 14. It is good for vs to stirre vp our selues and others to a liuely trust and an assured hope in the almighty for we are all dull and weake Psalme 28. Di. I His Psalme hath two especiall parts In the first the Prophet beséecheth the Lord to heare his prayer for himselfe and agaynst the vngodly whose naughtinesse also he doth in part set out from verse 1. to the end of the fift In the seconde hée prayseth the Lorde for his mercies and declareth also the assured perswasion he had in Gods mercy concluding with a prayer for the Church from verse 6. to the end of the Psalme Se. The title hath bin already spoken of ver 1. Doe I crie i. pray earnestly O my strength i. thou from whom all the strength that I haue commeth bée not deafe i. doe not cast away and neglect my prayers eyther as though thou heardst not at all or wouldst not heare for as the deafe cannot heare so there are some that though they can yet will not if thou answere me not i. graunt not my petition I be like theÌ„ that goe downe into the pit i. like dead meÌ„ that are buried for he putteth the word Pit here for the graue meaning that hee and his glory should vtterly perish from among men Ver. 2. When I holde vp my handes the signe of prayer vsed for prayer see Psal 141.2 Exod. 17.11 toward thine holy oracle i. towards the place where thy arke was froÌ„ whence thou hast promised helpe to them that call vpon thée it may be also taken for heauen ver 3. Draw me not away c. vz. to death in the time that thou executest vengeance against the vngodly sée Psal 26.9 Psal 27.12 speake friendlye i. words that pretend friendship goodwill when malice is in their harts i. they imagine mischiefe though they speake fayre sée Psalm 12.2 ver 4. He meaneth that seing they had multiplied iniquitie the Lord would in his iustice repay them home for
it their rewarde i. a rewarde meete for them and their wickednesse ver 5. Workes of the Lord i. his iudgements against other wickednesse and the order of his prouidence breake them downe vz. as men doe olde rotten and ruinous houses for such a metaphor is vsed here and builde them not vp i. let them be without hope of repayring or establishment ver 7. the Lord is my strength my shield sée Psal 18.2 my hart trusted i. inwardly I was fully perswaded and hoped rightly for the hart is it that God specially respecteth and is the seat of all our affections good and euill my hart shal reioyce i. inwardly I will be glad with my song will I prayse him i. openly also will I testifie my ioy and thankfulnes ver 8. Their strength vz. that went forth with me to warre acknowledging that the meanes that men haue are but the instruments of Gods power the strength of their deliuerances i. the only worker of the deliuerances of his annointed that is which his King hath receaued sée Psal 18.50 ver 9. Saue thy people vz. from the rage of their enemies blesse i. poure plēty of blessings vpō that people that thou hast chosen to be a peculiar inheritaunce vnto thy selfe féede them i. be as it were their sheapheard of which sée psal 29.1 nothing his care watchful gouernmēt of thē exalt thē vz. aboue their enimies as psa 27.6 for euer i. cōtinually Ver. 1. When God séemeth not to heare then must we be most earnest ver 2. Do. we must inforce our voice holding vp our hands c and all that we can doe to prouoke vs to earnestnesse in prayer ver 3. It is not good to partake in punishment with the wicked We must learne also to take héede of dissembling either in word or hart ver 4.5 We may pray against the malicious contemners of God and his truth Ver. 6. We ow thankfulnesse to the Lord after that he hath heard our praiers ver 7. Consideration of Gods goodnesse towards vs in former times is a good meane of hope in time to come ver 8. God blesseth the good and those that take part with thē ver 9. In al our prayers we should be mindfull of the prosperous and good estate of the whole church Psalme 29. THis Psalme hath thrée parts Di. In the first the Prophet admonisheth rulers and Princes to feare the Lord this is contayned in the two first verses In the second part he setteth oute the effects of thunder which is an argument of Gods wonderfull maiestie and power from ver 3. to the 9. In the thirde part he sheweth what effects thunder and other workes of God worke in his children promising prosperitie goodnesse to all those that feare the Lord with a right affection from verse 9. to the end of the Psalme The title is expounded before Se. ver 1. Sons of the mighty i. Princes noble men who many times by reason of their birth wealth swel as it wer against god giue vnto the Lord this doubling doth note first that this belōgeth vnto god alone secondly how vnwilling mē are to giue him that which is his right glory strength vz. euen that which you your selues haue q.d. acknowledge that that which you haue you haue from him alone ver 2. due vnto his name which you do not if you claime either the whole or part by name he meaneth god himself al that is in him as maiesty power excellēcy c. in the glorious sanctuary i. in the tabernacle of witnesse in wch god sundry times gaue playne declaration of his glory and maiesty Ver. 3. The voice of the Lord i. the thunder which is called his voyce because he alone sendeth it out is vpon the waters i. as some expound it is heard vpō the waters but I suppose it would rather be turned thus is aboue the waters meaning the waters that be vphelde in the firmament by Gods almightie power because the thunder is in a higher region of the ayre than the cloudes in which the water are contayned the God of glory i. he to whome all glory is due maketh it to thunder i. is the author of it The Lord or better the Lords voice is vpon the great waters as before in this verse and he calleth the waters in the cloudes greate both because of the abundance of them and also because of the force thereof as may appeare in the vniuersall flood Gen. 9. and the reason why I expoūd this verse is because he sayth afterwards verse 10. God sitteth vpon the floud Ver. 4. Is mightye i. declareth greate might in his maiestie is glorious i. expresseth his great glory ver 5. The voice i. the thunder and those things that eyther go before it or follow it as lightnings the thunderbolt storme tempest c. the Cedars of Lebanon i. most high and excellent Cedars for that place yéeldeth the best the most thick and those that lasted longest Ver. 6. He maketh them i. sundry mountaines or places whereof he nameth two in this verse it may also be vnderstood of the shaking of the trées to leape i. to moue and stir muche vp and downe like a Calfe vz. that is vnruly and for pastime as you would say can hardly stand still Lebanon also and Shirion these are the names of two places for Shirion see Deut. 3.8.9 like a yong Vnicorne i. very lustily and nimblye for the Vnicornes but specially their yong ones be slender and light bodyed and much giuen to leaping or skipping ver 7. Deuideth the flames of fyre i. lightnings so called because they séeme to vs and are indéed flaming fire now the thunder deuideth them because it immediately followeth one flash of lightning goeth before another ver 8. the wildernes to trēble i. after some the beasts of the wildernes by Metonomya or which I take to be more plain by reason of that which followeth it maketh the very ground earth of the wildernes to shake as it were the Lord vz. by his power thūdering voice the wildernes of Kadesh i. that most great and horrible wildernes wherin the children of Israel wandred xl yeres before they came to the land of promise of which of the cruel beasts therin mētion is made Deut. 8.15 ver 9. Maketh the hinds who naturally bring forth with great difficulty as Iob 39.4.5.6 to calue vz. before their time which argueth the thunder to be a very terrible thing discouereth the forrest this place hath thrée sences some expound it thus that by forrests they vnderstand the beasts in the forrests which thorow thunder euen for verye feare come out of their couertures others vnderstand by forrest the mere groūd of the forrest which is layd open by the ouerthrow casting downe of trées in thunder and tempest others vnderstand by discouering the forrest the laying of it euen as it were by taking away the leaues thorow thuūder storme and to this
Iewes as Gentile clappe your handes vz. for ioy as Nahum 3. ver 19. Hee putteth the outwarde signe of ioy for inward and outward ioyfulnes sing loude vnto God c. in this part of the verse the Prophet requireth of the people on the Lordes behalfe willingnes chearfulnes and gladnes for in all seruices performed to him hee specially regardeth these thinges as 2 Corinth 8.12 Ver. 2. Is high vz. not onely because hee dwelleth in the high heauens but also because hee hath highest yea all authoritie and terrible i. fearefull or méete to bee feared not onely of his children for their good but of the wicked for their punishments a great king vz. as whose power no creature is able to resist ouer all the earth i. such a king as to whose authoritie all the quarters corners of the earth are subiect Ver. 3. He i. God hath subdued vz. by his word spirit the people i. of all the people of the world some vnder vs i. vnder the exercises of his religion seruice which wee professe putting the persons professing a thing for the thing professed vnder our féete by this maner of speach is ment that the gentiles shold be schollers the Iews scholemasters as it were to them for to sit vnder the feet or at the feete is vsed in scripture for being a scholler or learning as Act. 22.3 And not that the Iews had euer such a large Lordship ouer the Gentiles Ver. 4. May be the words as it were both of the Iewes and Gentiles conuerted to Christes kingdome shewing what graces he hath bestowed vpon them hee q.d. he that knoweth what is better for vs then wee our selues hath chosen i. not onely layd out but also appointed and that of his owne good will and mercy towards vs our inheritance i. not onely all thinges méete for this life as landes countries possessions c. but euen all other things that concerne the hope of a better life euen the glory of Iaakob i. euen all these excellent thinges that he gaue and promised to Iaakob wherin he might glory and reioyce The faithful meane that they had as great both abundance and assurance of Gods grace and goodnes as Iaakob euer had Ver. 5. God i. the arke of God which was a true token of Gods presence and so is the word Lord also vsed as Psal 132.5 Is gone vp hee speaketh this no doubt in respect of bringing the Arke into the mount Sion of which sée 2. Sam. 6. Throughout the chapter with triumph vz. against the enemies which also was ioyfull to Gods people euen the Lord with the sound of the trumpet this is euen the same that was sayd in the first part of this verse sauing that here hee addeth the instrument which many times striketh terrour into the enemies and addeth courage to the faithful and by this manner of speach hée meaneth to note out the great glory of the Lord and of the triumph and victories that our Sauiour gotte as Colos 2.15 Ephes 4.8 Ver. 6. The foure times repeating of these woordes sing prayses hath great force q.d. let all your care and study tend to this to prayse the Lorde and his sonne Christ Ver. 7. For God this is a reason why they shoulde extoll the Lorde King of all the earth i. hath power ouer all and exerciseth an Vniuersall kingdome the particulars and the maiesty whereof hée setteth out in the next verse Ver. 8. Holy throne hée meaneth either the Tabernacle or else the heauen for both of these in scripture are called Gods holy throne because he that had the fulnes of holines in himselfe gaue manifestation of himselfe from both these places sée Mat. 5.34 Matth. 23.22 Whatsoeuer it is or howsoeuer it is to be taken the Prophets purpose no doubt is to describe God as a iudge ready to yéelde iustice both to good and bad according to their seuerall causes Ver. 9. The Princes of the people q.d. not onely meane men from among the Gentiles but euen the mighty are gathered vz. by the mightie woorking of Gods spirit and the exercises of the word the Prophet meaneth by this manner of speach that the Gentiles should make profession of true godlines as well as Iewes and he speaketh of it as though it were already performed for the certainty of it people of the God of Abraham i. the Iewes for from Abraham they came according to the flesh And he calleth him the God of Abraham thereby to distinguish him from al the false Gods of the Idolatrous gentiles the shields of the world i. the defence and the protections of the whole earth he vseth shields which are good meanes of defence for defence it selfe belong to God is his right q.d. seeing that the worlde is preserued and maintained by God great cause is there why men shoulde reuerence his so great and high maiesty and therefore he addeth hee is greatly to bee exalted i. feared and praysed Ver. 1. It becommeth all sects of people to praise God Do. and that willingly and chearefully Ver. 2. Sheweth that wée ought to praise him for his maiesty and power Ver. 3. Declareth that it is God alone that draweth mens heartes to the imbracing of his trueth Ver. 4. Gods loue is the first and onely cause of all the graces we haue Ver. 5. Setteth out his maiesty and might Verse 6. Teacheth how earnest we should be in praising our God Ver. 7. Sheweth that both our praises and all the seruices that we shall yéeld to the Lorde must procéede from an vnderstanding heart Ver. 8. In that God is described as a iudge it conteineth matter of comfort to his children of terror to the wicked Ver. 9. God calleth of all states some to the imbracing of his truth also God alone is the defender of the whole world and of all the people 's therein and that therefore he is worthylie to be magnified Psalme 48. Di. THis Psalme may bee diuided into three partes In the first is conteined a commendation of Gods power and goodnes manifested especially to the citie of Ierusalem from Ver. 1. to the end of the third In the seconde is declared that all the conspiracies practises and forces of the wicked against that Citie shal be ouerthrowne because God will defend it from ver 4. to the end of the 8. In the third the faithfull set out the assured perswasion that they had of Gods goodnes towardes them praying for the continuance therof both vppon themselues and the whole Church from verse 9. to the end of the Psalme Se. The title would bée thus a song or Psalme meaning such a Psal or song as both by voyce and instruments was sung the rest is expounded Psal 42. Ver. 1. Great is the Lorde vz. in respect of his power and glory and greatly to be praysed q.d. and therefore no smal prayse doth belong to him in the citie of our God i. in Jerusalem which is called Gods Citie because God had
our selues and to hang wholy vpon God for deliueraunce Ver. 5. Sheweth that we néede not much to regard what men saye of vs so that wee haue a cleare conscience before the Lord. Verse 6. Teacheth vs two thinges first the care that we should haue to pray for other men that they fall not from God through our afflictions secondly that other mens troubles shoulde not cause vs to reuolt from the truth Verse 7. Teacheth that it is good to suffer for a good cause Verse 8. Sheweth that in afflictions both friends and kinsfolkes doe many times forsake those to whom they are bound Verse 9. Teacheth vs to be earnestly moued for God and his glory Verse 10. Sheweth the mischieuous nature of the wicked who misconster euery good thing that the godly doe Ver. 11. Teacheth vs not to leaue off mourning when mourning is required though the wicked deride vs for it Ver. 12. Teacheth vs that al for the moste part high and low good and bad are enemies to Gods children Verse 13 Teacheth vs first to come to God by prayer in the time of our néede secondlye to doe it hauing a trust in his abundance mercy and thirdlye to cleaue for the strengthening of our prayers to the truth of Gods promises Verse 14. teacheth vs to craue deliueraunce out of troubles at Gods handes who onely can and will performe the same for vs. Verse 15. Teacheth vs the more that afflictions are multiplyed the more earnestlye to call vppon GOD. Ver. 16. Our prayers must bee grounded vppon the wonderfull and vnspeakeable mercies of our God towardes vs. Verse 17. Teacheth vs that the féeling of Gods fauour is no smal comfort in the time of our afflictions Verse 18. teacheth vs to praye for deliueraunce and that least the enemyes insulte ouer much Verse 19. Teacheth vs that it is no small comforte to vs that God knoweth vs and our afflictions and our aduersaries and their dealinges Ver. 20. Teacheth vs that it is no new thing that the godlye are many times destituted of those helpes which they made account of Verse 21. Teacheth vs that the wicked are voyde of bowels of compassion adding affliction to miserye Verse 22. Teacheth that the wicked thorowe Gods iust iudgementes maye many times bee snared in their pleasure and prosperitye Verse 23. Teacheth that GOD sundrye tymes in iustice depriueth them of all iudgement and taketh from them all strength and courage Verse 24. Sheweth that the wicked are not able to escape Gods wrath and displeasure Verse 27. That GOD also sometimes leaueth them childlesse Verse 26. Setteth out the hard hartednesse of the vngodlye who neuer pitie any though in neuer so greate miserie Verse 27. Teacheth that Gods iudgementes manye tymes doe ouertake the wicked in their transgressions Verse 28. Sheweth that Hipocrites are not within the compasse of Gods election howsoeuer they bee admitted to the societye of the Churche Verse 29. Teacheth that GOD is all in all for his to deliuer them from distresse Verse 30. Teacheth vs to prayse and thanke GOD for his benefites bestowed vppon vs. Verse 31. Teacheth vs that spirituall seruice is more acceptable to GOD then all outwarde Sacrifices whatsoeuer Verse 32. Teacheth vs that greate pleasure shall come vnto Gods Children by consideration of the blessinges that hee bestoweth vppon some of them Verse 33. Teacheth vs the wonderfull prouidence and care that God hath ouer those that suffer any thing for his cause Verse 34. Sheweth that if dumbe Creatures must prayse the Lord much more the reasonable are bounde to it and amongest them those that he accounteth as his Sonnes and Seruauntes Verse 35. Teacheth not onelye Gods care and loue for his Churche but that in the middest of all miseries hee will haue a people that shall continuallye call vpon him in spirite and truth Verse 36. Sheweth that incorporation into the Churche appertaineth vnto the faythfull and their posteritye after them Psalme 70 Di THis Psalme séemeth to be the same both in wordes and matter almost with the last part of Psalme 40. from verse 13. to the ende of the Psalme whether it shall be good to looke backe agayne for the more playne sence and vnderstanding thereof and yet notwithstanding something shall be sayd here First the Psalme it selfe may fitly be deuided into two parts vz. first that the Prophet maketh prayer for himselfe that he may spéedily be deliuered out of his daungers and this is comprehended in the first and last verses of this Psalme Secondly he prayeth for the ouerthrow of the wicked and for the prosperity of those that loue the Lorde and this is comprehended in verse 2.3.4 Se. The title is expounded before Psalme 4. and psalme 38. in the titles therof Verse 1. To deliuer me vz. from the daungers and enemies whiche doe as it were ouerwhelme mee make haste to helpe mee vz. oute of this distresse wherein I am Verse 2. Let them be confounded vz. among themselues and in their owne vnderstandinges and put to shame vz. euen in the sighte and presence of men before whome they thinke to attayne great glorye in banding themselues agaynst mee that séeke my soule i. my life vz. to destroye it and take it awaye let them be turned backwarde vz. as men discomfyted in warre that flée before their enemies and put to rebuke vz. openly and before others that desire myne hurt vz. eyther secretlye within them or openly by wordes and wishing Verse 3. For a rewarde of their shame i. as a iust recompēce of that shame and ignominie which they thought to bring vppon me whiche sayde vz. when I was in trouble Aha aha i. did outwardlye by wordes and countenaunce testifye the great ioy they had conceaued for mine affliction Verse 4. But let all those that séeke thee i. call vppon thée in their afflictions and that according to the rule of thy will sette foorth in thy worde bée ioyfull and glad in thée i. for thée thy power and great workes that thou performest on their behalfe that loue thy saluation i. like of allow and wishe for the great deliueraunces that thou bestowest vpon thy people Verse 5. Now I am poore and néed◠i. I am destitute of aide help and succour make hast to me i. to deliuer or help me as verse 1. of this psalm thou art mine helper vz. in time of daunger and distresse and that word thou importeth as much as if he shoulde saye thou alone and my deliuerer vz. oute of affliction and trouble make no tarrying i. delaye not or put not off to helpe me Do Verse 1. Teacheth vs that in extremity of daunger prayer to God is a notable refuge Ver. 2. Teacheth vs first that we may sometimes pray agaynste the vngodly secondly is pointeth out the mischieuous minds and nature of the wicked thirdly it teacheth vs not so much as to wish euill muche lesse to doe euill to Gods children Verse 3. Sheweth that God can and will sometimes in his iudgement bring
that shame vpon the wicked that they had imagined agaynst the good also it teacheth vs not to reioyce in the miseries afflictions of others Verse 4. God and his goodnesse is the only matter of mirth and ioye to his children also Gods children must alwayes prayse God and be thankfull to him for his blessings vpon them Ver. 5. Teacheth vs that the more wee are in distresse the more earnest we ought to be with the Lord in prayer alwayes taking héede that we prescribe him not a time Psalme 71. THis Psalm may be deuided into two parts Di. In the first part the prophet praieth for himself strēgthning the faith of his praier in the assured promises of God and the particular experience of excellent deliuerances that God euen from his youth had done for him and this reacheth from verse 1. to the end of the 12. In the second part he prayeth earnestly againste his enemies assuring himselfe that God will ouerthrow them and giue him deliueraunce for which he promiseth to yéeld harty praise and thanksgiuing to the Lord and this part reacheth from verse 13. to the end of the Psalme This Psalme hath no title Se. but it is very likely that Dauid made this Psalm when he was old and fled from the face of his sonne Absalon both which may bee gathered by playne words and circumstances in this Psalme Ver. 1. In thée O Lord vz. alone and in none other let me neuer be ashamed whiche I shal be if I be frustrated of that hope I haue in thée Ver. 2. Rescue me vz. frō the rage of mine enemies and deliuer mee vz. from the perils and daungers wherein I am in thy righteousnesse i. according to thy goodnes faithfulnesse and truth which thou hast promised to thine doest then make manifest when thou doest deliuer them incline thine eare vnto mee vz. praying vnto thée bowing of the eare is in this place attributed to GOD according to man for men if they mind to be familiar and yéeld to suites will easilye bow their eares to suche as sue to them and saue me i. deliuer mee from daunger and distresse Verse 3. Be thou my strong rocke i. my assured protection and defence In the lande of Canaan there was great store of rockes into whiche the people sundry times conuayed themselues for feare of the enemies and according to this he speaketh alwaye resorte i. continuallye flye both in prosperitie and aduersitie thou hast giuen commaundement vz. not onely to thine Angels but also to the rest of all thy creatures that they should be thy effectuall instruments and meanes to saue me vz. in danger and from distresse for thou art my rocke and my fortresse sée Psalme 18.2 Verse 4. Out of the hand i. from the power and force of the wicked he meaneth in déede Absalon as the chéefe but yet so that he comprehendeth vnder him al those that tooke part with him in that conspiracy Ver. 5. For thou vz. and none other euen my trust i. he in whome I haue trusted from my youth i. from the time of my birth as it were vntill this houre sée Psalme 22.9.10 Verse 6. Vppon thée haue I bene stayed from the wombe i. thou hast mayntayned sustayned and vphelde me from the time of my conception and birth thou art hee that tooke mee out of my mothers bowels i. by thy prouidence appointment and power was I borne into the world my prayse i. the prayses that I shall yéeld shall be alwayes of thée i. thou shalt be the matter of them He meaneth this muche that for as much as no part of his life neither his conception birth infancye childhoode c. was voyde of Gods benefites but that he did continually furnish him as it were with new matters and occasions to prayse him that therefore he would without ceasing glorifie his name Ver. 7. I am become as it were a monster this word must not be taken here in the ill part and therefore would rather be turned wonder but in the good part meaning that GOD had in such great truth and power defended him that by the example whiche God in him had shewed vnto them many were drawne on to trust in God that this is indéede the very signification of the Hebrew worde howsoeuer it haue bene otherwise here translated al the places of scripture wherein it is vsed and attributed to persons doe sufficientlye prooue it my sure trust i. suche a one as neuer fayleth me I trusting stedfastlye in thée Verse 8. Let my mouth bée filled with thy prayse and with thy glory euery day i. deale so graciously with me that I may haue nothing in my mouth i. in my daylye spéeche but thy benefits giuing continually prayse and glorye vnto thée for the same By wyshing to haue his mouth filled he meaneth plentifulnesse and abundaunce and by euerye daye hee vnderstandeth continuaunce in the same vz. in yéelding prayses and glory due vnto God for his graces Verse 9. Cast me not off vz. from thée and thy fauour in the time of age hee meaneth olde age whiche is full of great infirmities and bodily weakenesses forsake mée not i. leaue mee not to my selfe voyde of thy helpe when my strength fayleth i. when the naturall vigor and force of my body decayeth not that Dauid trusted therein any whit at all but rather prayeth GOD to continue as fauourable vnto him in his youth so mercifull vnto him in his olde age to the which that hee mighte the more effectuallye induce the Lorde hee setteth before him his olde age and weakenesse euen as one that hath greate néede of his ayde and succour Verse 10. Speake of mee contemptuouslye and despitefullye reioycing greatly in this that I séeme to be forsaken of thée that laye wayt vz. closelye and diligentlye by all the meanes they canne for my Soule i. for my life to take it from mee take their counsell together the truth of this appeareth 2. Samuel 16. ver 20. c. Also 2. Samuel 17. verse 1.2 c. Verse 11. God hath forsaken him i. destituted him of ayd and comfort pursue vz. with the power you haue and take him nowe while you haue time these are eyther the wordes of them that consulted together noting the easie dispatch that they might make of him or else the words of some captains to their souldiers incouraging them to the spéedye pursuite of Dauid and his apprehension for there is none vz. either in heauen or earth to deliuer him vz. out of our hands we haue him in such a straight Ver. 12. Go not far from me vz. either in with-holding or in denying me thy ful aid succour my God hast thée to help me sée Psal 70. ver 1.5 Ver. 13. Let them be confounded sée Psal 70.2 and consumed i. come to naught both they their imaginations that are against my soule i. my life as sundry times before let them be couered vz. as with a garment meaning thereby the great shame
Ver. 6. Teacheth vs that al that we haue we haue frō God our being birth c. and that we ought therefore continually to praise him Ver. 7. Howsoeuer men wonder at vs or despise vs so that God be on our side we néed not greatly care Verse 8. Teacheth vs to pray to God for the continuaunce and increase of his goodnesse towards vs and that not for our own profite and ease but that hee may thereby be more and more glorifyed of vs. Ver. 9. Teacheth that the more weake and feeble we are the more we stand in néede of Gods help and to craue it by prayer Ver. 10. Sheweth that the wicked consult and speake agaynst the good Ver. 11 Sheweth that the wicked make sure account of that many times which they are furthest off from Ver. 12. Teacheth that Gods presence is sufficient to strengthen his people to discomfit their enimies Ver. 13. Teacheth that to wish hurt to any much more to Gods children and to seeke the accomplishment of it are gréeuous sinnes Ver. 14. Teacheth that patience in affliction and thanksgiuing are necessary and méete for Gods children Ver. 15. teacheth vs the right vse of our mouth vz. when it is occupied in rehearsing gods goodnes Ver. 16. Teacheth vs that though to Godward we can not do so much as we should or would yet we ought to indeuour the performance of that that he shall enable vs vnto Ver. 17. teacheth that the experience of Gods mercies should bring forth in vs these two effects first continually to hang vpon him secondly to praise and publish his great power and goodnesse Ver. 18. teacheth what a care we should haue to conuay as it were Gods glorye ouer to all posterities Verse 19. Teacheth vs that none is comparable with God Ver. 20. teacheth first that all afflictions come to passe by Gods prouidence and appointment secondly that he graciously deliuereth his from their greatest daungers Ver. 21. teacheth vs to be certainly assured of Gods fauoure and goodnesse towards vs. Ver. 22. teacheth vs earnestly to praise God for his benefits and to inforce our selues thereto by all the lawfull meanes wee canne Verse 23. Teacheth vs that al our parts both inward and outward should be ready to praise the Lorde Verse 24. Teacheth vs that though the enemies of Gods people prosper a while yet their end without repentaunce will be shame and confusion of face Psalme 72 Di THis Psalm may be deuided into thrée parts In the first the prophet Dauid prayeth to God for himself and his sonne Salomon that they in their kingdome maye bee directed by him which the Lord graciously perfourming hee sheweth what good shall come to the whole land thereby from verse 1. to the end of the 8. In the second he prophesieth of the inlargemente of the kingdom by subduing many people vnto it and of the great plenty that shall be therein all which is but a figure of Christs kingdome and this reacheth from verse 9. to the end of the 17. In the third part is comprised a notable praise that the Prophet yéeldeth vnto the Lord for his power goodnesse from verse 18. to the end of the Psalme Se. The title a Psalm of Salomon i. concerning him or on his behalf not as though he were the author therof Ver. 1. Giue thy iudgements i. instruct the king with the spirite of wisedome vprightnes that he may rightly gouern the people committed to him according to such lawes and ordināces as thou hast prescribed thy righteousnes i. such righteousnes as thou allowest he setteth these two words iudgements righteousnes against the tirannous abusing of kingly authoritie to the kings sonne i. the kings posterity but chiefelye Salomon Verse 2. Then vz. when thou shalt giue him these graces shal he iudge i. conducte and gouerne thy people i. the people that thou haste chosen to bée a people to thy selfe in righteousnesse i. faythfully truely and vprightly and thy poore i. such as are afflicted for thy cause or else those whome thou hast humbled and he speaketh specially of these because that for their defence Kings haue the sworde put into their hands with equity i. iust and vprighte iudgement rendring to euery one according to their behauiour Verse 3. The Mountaines i. after some the most barren places others because the lande of Iudea was ful of mountains vnderstand by mountains the whole land whatsoeuer it is the Prophets meaning is this by this similitude taken from the plentifulnesse of the earth to note that no corner or quarter of the land shall be founde voyde of Gods blessing shall bring peace i. shall yéelde or bring foorth store and plentye of all manner of blessinges for so doe the Hebrewes vse this worde as is to be séene in many places of scripture by iustice vz. rightlye administred hee meaneth that the kinges good gouernment shal be a mean to bring all prosperity vpon the whole land Ver. 4. he shall iudge vz. vprightly the poore of the people who most commonly are troden vnder féete hee shall saue i. deliuer vz. from the oppressor and cruell man the children of the néedy i. moste needie persons for the Father being néedye the childe can hardly bee riche hee meaneth that those that haue no helpe or succoure but lye as a praye to the riche of the Worlde shall be reuenged of and deliuered from the handes of their enemies and shall subdue vz. vnder his féete but yet through iustice and equitie the oppressour i. all oppressours vnderstanding by one al. Ver. 5. They i. the people so gouerned shall feare thée i. shall cary a certaine louing reuerence and obedience vnto thée and this may be referred either to God or to the king if we referre it to God then it is a sodain change of the person shewing what fruits shal come by a holy gournment to wit that the people shal imbrace Gods true religion and seruice If wee referre it to the king then he sheweth what louing and obedient people he shal haue that ruleth well but I rather allow of the first sense by reason of that which followeth in this verse as long as the sunne and moone endureth from generation to generation i. for euer and euer Ver. 6. He i. the king shall come downe vz. either personally from his kingly throne amongest his people or else in his holy and iust gouernment like the raine vpon the mowen grasse These words mowen grasse may haue a double sense and both good either that we referre it to that which is cut for hay vpon which if some raine fall presently after the cutting men say it serueth much for the increase of good smell in it or else to that that standeth which is much subiect to the heat of the sunne and parching when the other is remoued and then as the raine falleth vppon it and causeth it to growe againe as it were so a righteous gouernour after the heate of tyrannie addeth as
seruauntes doeth not onely manifest his owne glory but also prouoketh them thereby to bée thankefull vnto him Verse 7. Teacheth that Gods mercy is the cause of all goodnes to vs warde and namely of our deliueraunces from daunger Verse 8. Teacheth first in diligence and patience to wayte the Lordes good will secondly to stay our selues vppon Gods mercy and goodnes towardes vs Thirdly that the name Saint may bee giuen to them that bée liuing which the Papists deny appropriating it onely to the dead fourthly that Gods mercy and goodnesse shewed vnto his people ought to bée an effectuall meane to restrayne them from former folly and sinne Verse 9. Teacheth vs that the ready way to bée assured to haue GOD on our side is to haue a reuerent feare of his maiesty in our heartes and sincere fruites of the same feare in our conuersation Verse 10. Teacheth that the chiefe cause of the reconciliation betwéene God and man and of peace in mens consciences and of faythfull dealing towardes men is Gods great goodnes and mercy and the faithfull perfourmaunce of his promises to vs. Verse 11. Teacheth that it becommeth Gods children euen by the example of their heauenly father who sheweth himselfe most righteous in his promises towardes them to deale faithfully and vprightlye one with an other Verse 12. Teacheth that not onely all good thinges come from GOD as Iames 1.17 but that they are bestowed vppon all and namely vpon his children of his meere liberality onely Verse 13. Teacheth that where God beareth sway there all iustice shall manifestly appeare and bee openly practised Psalme 86. I Suppose that this Psalme of Dauid full of very earnest affections and prayers may bée diuided into two partes Di. In the first hee desireth the Lorde to haue mercy vppon and to deliuer him from all his afflictions sometymes alleadging his owne misery and sometymes Gods mercy and might to induce him thereto and this reacheth from verse 1. to the ende of the 10. In the seconde hee prayeth for light and knowledge desiring also deliueraunce from his distresses alleadging as reasons to moue the Lorde thereto the fearcenes of his enemies Gods owne mercy and his thankefulnes to bee perfourmed to the Lorde from ver 11. to the end of the Psalme The title Se. a prayer of Dauid i. a prayer that Dauid made in the time of some grieuous affliction that hée was in the holy Ghost leauing the same in recorde for vs to see it or the like Verse 1 Incline thine eare O Lorde vz. vnto my prayers and supplications which I make before thée and this is spoken of god according to men who if they bee disposed to graunt suites and requestes wil as a token thereof be ready to hearken to the suppliaunts voyce heare me i. graunt me such thinges as I praying vnto thee doe according to thy wil aske at thy hands for otherwise it is not to be denyed but that god continually heareth and séeth al thinges for I am poore i. miserable and in great distresse and néedy i. stand in néede of thy fauour and ayde hee alleadgeth his afflictions weaknes and misery to the end therby to moue god the more to fauour him for this is proper to his nature to succor the miserable Hosea 14.3 Ver. 2. Preserue thou my soule i. kéepe thou â—ay life whole man either from the rage of mine enemies or from the sharpnes of these afflictions for I am merciful vz. not only towards them that be in miserie but euen to my very enemies and he speaketh thus not as though hee would clayme somewhat for his dignity or worthines but to make his enemies more hatefull as it were to God because they persecuted him that alwaies behaued himself curteously towards them and therefore they had the lesse cause to persecute him Immanuel readeth it thus for I am hée whome thou pursuest with goodnes i. I am he whom thou tenderly louest and therefore hope that thou wilt defende and kéepe me euen as the apple of thine eye both the senses are good my God Dauid speaketh not this as though god were his god onely but to testifie the particular apprehension that hee had in his perswasion of GOD and his goodnes saue thou thy seruaunt i. deliuer him from his present dangers distresses and afflictions that trusteth in thée vz. alone and in none other but thée Ver. 3. Bée mercifull vnto me vz. that am thus distressed and compassed in on euery side out of which I can not get vnlesse thou shew great mercy for I cry vpon thée i. I do earnestly call and pray vnto thee continually i. dayly and without ceasing setting out here two thinges in his praiers the one is earnestnes and vehemency vnderstood by crying the other is perseueraunce ment by the worde continually Verse 4. Reioyce i. giue an occasion of ioy vnto mee by kéeping mée from mine enemies by deliuering mée from the heauines wherein I am and by graunting my requestes the soule i. the whole man but specially the inward and mortal part sore afflicted with continuall assaults striken into heauines and sorrow of thy seruant i. of me whom thou hast vouchsaued to call to this honour to make thy seruaunt and marke here how hee speaketh of him selfe in the third person presently chaunging in the other part of this verse to the first for vnto thée O Lord vz. alone and to no other but thée do I lift vp my soule i. I pray thy helpe and that not with mouth only but also with my heart Ver. 5. For thou Lord art good vz. to all and therefore much more to thine owne seruants and sonnes and merciful vz. to those that turne vnto thée after they haue strayed from thee meaning that God pardoneth them their sinnes and transgressions and of great kindnes i. of wonderful and vnspeakable mercy vnto al them vz. of what condition or state soeuer they be that cal vpon thée i. that pray vnto thee vz. alone and that in spirite and trueth Ver. 6. Giue eare O Lorde vz. I beséech thee and not as though Dauid commanded God vnto my prayer i. vnto my prayer which now I make vnto thée and hearken to the voice i. yéeld to the words of my supplications i. which I vse in my supplication meaning by all this the graunting of his requests it séemeth to be the same almost with ver 1. of this Psalm Ver. 7. In the day of my trouble i. at what soeuer time I shalbée in my trouble affliction or miserie I will call vppon thée i. I will pray vnto thee onely Immanuel readeth it in the present tense I cal vpon thée q.d. nowe that I am in trouble I pray vnto thée and in déed it better agreeth with the circumstance of the place and person for thou hearest me i. I knowe that thou either doest graunt or wilt graunt me my request wherby the Prophet sheweth what a stedfast perswasion he had in God and the word of his
trueth Verse 8. Among the Gods vz. of the Gentiles and which they worship as Gods but yet are not so there is none like thée O Lorde vz. in any respect hee sheweth that the Gentiles gods are false and counterfeit because they haue no testimony of their might and power Sée Psalm 115.2.3.4 c. Sée also against the vanity of them Isaiah 44. almost throughout and there is none vz. amongest either them or amongst all the creatures in the worlde no all the creatures set together that can doe like thy workes i. can do such workes as thou hast done and dayly doest for all that they doe they do by thee as in whom they liue moue and haue their being whereas thou doest that of thy selfe only whatsoeuer pleaseth thée both in heauen in earth Ver. 9. All nations vz. of the earth whom thou hast made vz. by thy mighty power for without thée they were not neither can be shal come vz. either willingly or by constraint and worship i. either truely or hipocritically serue thée before thée i. in thy presence at thy presence and in the assembly of thy Saints and shal glorifie thy name i. shall either soundly or else for fashion sake acknowledge thy might maiesty and power for so is name taken here as Psal 20.1 Some vnderstande this of the calling of the Gentiles I wil not greatly contend but methinketh it were better to bée vnderstood of a constremed and counterfeit confession such as you shal sée in Abimilech Gene. 20. throughout and in Pharaohs Exod. 9.27 and in some other chapiters of that booke Ver. 10. For thou art great vz. aboue all and declarest that greatnes and excellency of thine by many thinges but specially by thy works and doest vz. dayly and continually wonderous things i. matter farre beyond the reach and compasse of mans wit and reason and therefore very wonderful thou art God alone q.d. though many haue the name of God yet in déede both the thing and the name doth only belong to thée Verse 11. Teach me q.d. I am blind and ignoraunt and therefore humbly craue thy instruction thy way O Lord i. the way that thou thy selfe hast prescribed and is the onely way and manner to liue well and vprightly and I will vz. through thy goodnes assistaunce and strength for otherwise I can doe nothing of my selfe walke i. frame and fashion my conuersation in thy trueth i. according to that rule of trueth and righteousnes which thou thy selfe hast prescribed in thy worde knit vz. fast and sure mine heart i. the affection and perswasion of my heart vnto thée vz. and the trueth of thy promises q.d. bring to passe that my heart being fréed from all feare and care of my enemies it may rest wholly in thy feare This manner of speach declareth that mans heart is distracted and as it were diuided into sundry partes till God haue driuen it to himselfe and helde it fast in his obedience wherefore by this worde hee meaneth that euen they that are wel affected are yet notwithstanding subiect to so many stūblings that they should quickly vanish and bee spilt as water were it not that god strēgtened them with constancy that I may fear thy name i. beare a louing reuerence to thy maiesty and trueth Ver. 12. I wil praise thée O Lord my god vz. when thou shalt haue taught me thy trueth and deliuered mee from mine enemies with al my heart i. vnfeignedly and not outwardly in wordes onely but also inwardly in deed and trueth yea I wil glorifie thy name i. set foorth the praise of thy maiesty might and power for euer i. both in this life and in the world to come or else it may be taken for continually Verse 13. For great is thy mercy towardes me i. thou hast and doest by effect declare the riches of thy goodnes towardes mee and thou hast deliuered my soule i. thou hast set my life or whole man frée for otherwise nothing can touch the soule from the lowest graue i. from most great deepe and extreme dangers it is a metaphor as they that are buried séeme in mans iudgement past hope of life and yet God notwithstanding will rayse them vp againe so when Dauid seemed to be past all recouery by reason of his distresses then did the Lorde most mightily deliuer him Ver. 14. O God the proude vz. persons of the worlde who are not prouoked by any wrong I haue done them but only by their owne pride for so much I suppose the Hebrewe word importeth are risen against mee vz. with great force multitude and counsel thinking to destroy me and the assemblies i. great troupes and multitudes of violent men the Hebrewe worde in déede importeth them that trust in their owne strength who are sayd to bée mighty or violent because with a certaine violent outrage they trouble all and labour to destroy euery thing experience teacheth the trueth of this for we sée that there is no measure kept where pride and violence or outrage preuaileth haue sought vz. very diligently my soule i. my life to wit that they might take it from me sée Matth. 2.20 and haue not set thée vz. who séest and knowest all wickednes and wilt in good time punish the same before them hee meaneth that they had no feare or regarde of God at all but supposed that God did not behold them which is a manifest token of extreme licenciousnes and impiety Ver. 15. But thou O Lorde art a pitiful God and merciful vz. to them that turne to thée and cal vpon thee in truth slowe to anger vz. against any though neuer so wicked looking by long suffering for their amendment and great in kindnes i. of wonderfull great kindnes and loue specially to thy seruants and trueth he meaneth by trueth the faithful accomplishment of all Gods promises and this verse is a certaine description of the nature of God and séemeth to be taken out of Exod. 34.6 Ver. 16. Turne vz. thy fauourable and louing countenance vnto me vz. which am distressed on euery side hee prayeth that hee may in this his misery féele Gods goodnes and mercy and haue mercy vpon me i. make thy mercy appeare towardes me in deliuering mee from the power of these violent men giue thy strength by this spéech he meaneth not to craue all the strength and power of God but to intreate the Lord to giue him strength and ability to passe through al the brunts hee should indure vnto thy seruaunt i. vnto him whome thou hast chosen to be thy seruant true it is the worde importeth slaue or bond seruant which word the Prophet also vseth to moue the Lorde to mercy and saue i. deliuer from daunger and distresse the sonne of thy handmayd i. such a one as hath béene begotten of faithful parents and brought vp in the couenaunt and is as it were a houshold seruant of the Church Sée Psalm 116.16 Verse 17. Shew a token of thy goodnes towards mee
the kingdome for euer i. for a long time if you referre it to the outward gouernement but if you referre it to Christ it signifieth perpetuity and euerlastingnes of time and set vppe vz. to continue and abyde thy throne i. thy kingdome putting a part of the kingdom for the whole from generation to generation sée ver 1. of this Psalme there are two partes of this promise the one is heires and successours the other is the kingdome Sée Genesis 15.3.4.5 where the like order is obserued in promising two things Ver. 5. O Lorde euen the heauens i. either the firmament it selfe the thinges therein contained as the Sunne Moone starres c. or else the Angels or rather in déede both together Sée Psalm 148.1.2.3 c. shall praise thy wonderous woorkes i. they shall magnifie that great power of thine by which thou doest as it were miraculously vpholde thy Church yea vz. they shall prayse and set out thy trueth i. thy faythfulnes in kéeping and perfourming promises made in the congregation of the Saintes i. in the society fellowship and assembly of the children of God in the Church meaning that the Angels and heauenly spirites should bee Gods instruments to publish the same vnto men and to shewe them also matter of praysing God Ver. 6. For who is equal vz. in name maiesty power c. to the Lorde vz. the onely God in the heauens i. amongest all that glorious company of Angels and blessed spirites which are in the heauens putting the thing conteining for the thinges conteined q.d. not one of them no not all of them together are in any respect equall to him and who is like to the Lorde vz. in power maiesty might c among the sonnes of the Gods some vnderstande this Angels who in déed may be so named because they haue not their beginning from the earth neither clothed with a corruptible body but are heauenly spirits beautified with diuine glorye for mine owne part I woulde rather turne it thus amongest the sonnes of the mighty i. amongest the most mightiest of the earth of what state or condition soeuer they bee and so haue you the worde vsed before Psalm 29.1 also Ezech. 17 13. and chapter 32.21 and then it may bee the same in sense with that which is Psalme 73.25 Verse 7. GOD is very terrible i. hée sheweth manifest tokens of his maiestye and might which strike terrour into all in the assemblye of the Sayntes it skilleth not much whether wee take it for the company of Angels or for that which verse 5. of this Psalme is called the congregation of the Sayntes but I woulde take it rather in the latter sense because of that which followeth in this verse the Prophet meaning in my mynde that GOD is terrible both to men and angels and to be reuerenced aboue all i. more to be feared then all Angels or whatsoeuer else that are about him i. Angels or heauenly creatures whatsoeuer who are sayd after the manner of men to bée about as those that are alwaies ready to execute his commaundement Neither doeth the holy ghost meane in saying that God is to be reuerenced aboue all that therefore the Angels and dead Saints may haue a seruice and reuerence dedicated vnto them for if they will referre it to them why then should not the Sunne and Moone which the gentiles also worshipped as well as the Papists do Angels and dead Saintes be worshipped séeing that they are about God and attend vppon him to execute his will Verse 8. O Lorde God of hostes i. thou God who hast all thy creatures euen as it were so many armies to execute thy will and commaundement who is like vnto thée q.d. surely none for the Hebrews vse by such interrogations strongly to deny which art a mighty Lorde vz. a most mighty Lorde and an eternall being for hee vseth the name of God Iah in this place and thy trueth i. thy faithfulnes and constancy in all thinges and namely in perfourmaunce of thy promises is about thée i. compasseth thee in on euery side q.d. thou art full of all faithfulnes and trueth Verse 9. Thou rulest i. thou stillest makest calme as appeareth by that which followeth in this ver the raging of the Sea i. the mighty waues thereof which rage and roare and make a feareful noyse when the waues thereof arise vz. by some great wind or tempest thou stillest them i. thou makest them calme and still Verse 10. Thou hast beaten downe vz. to the ground and that by thy might and power Rahab i. Egipt as before Psalm 87.4 and here he toucheth the deliuerance of the people out of Egipt of which sée Exod. 14.15 c. as a man slayne vz. with the sword hee meaneth that God by the waues of the Sea destroyed the Egiptians as one man doeth an other by the edge of the swoorde thou hast scattered thine enemies i. thou hast discomfited them as men put to flight in a battaile runne some hither and some thither and so being out of aray lye open to be wounded and slayne of their enemies with thy mighty arme i. with thy great force power and strength so wée haue had armie vsed sundry tymes before Verse 11. The heauens i. the thinges themselues and all other things whatsoeuer therein conteined are thine i. at thy commaundement to be vsed when where and howsoeuer it shall please thée the earth also vz. with al things therein conteined is thine i. is at thy commaundement as before he meaneth that all thinges both in heauen and earth are at his commaundement which séemeth wonderfully to expresse the great maiesty and power of God thou hast layde vz. by thy almighty power the foundations of the worlde vz. in such sort that it shall not bee mooued and all that therein is vz. thou hast created and established Verse 12 Thou hast created the North and the South i. the whole worlde putting these two partes of it for the whole Tabor it is the name of a mountain towards the West of this mention is made Iosh 19.22 and Hermon this is the name of a mountaine towardes the East of which mention is made Deut. 3.8.9 and they are two high mountaines in Iudea by which no doubt he meaneth the whole land of Canaan shal reioyce in thy name i. shall prayse thy great power and maiestie Vere 13. Thou hast a mightye arme i. thou art of great power might and force strong is thy hande vz. thy left hande vnderstanding thereby the smallest manifestation of Gods power meaning that euen there is such strength as none is able to resist and high vz. in greatnesse and might is thy right hand i. thy mighty power and the full manifestation thereof Verse 14. Righteousnesse and equitie q.d. although thou art mightie in all manner of power yet thou gouernest not by power or strength only but in all vprightnesse iustly rendring vnto thine enemies that they haue deserued and faythfully perfourming to thy
goodnesse chuseth men to be a peculiar inheritaunce to himselfe to the end he may alwayes mayntayne them vnder the shaddow of his winges Verse 4. Enter q.d. Because hée hath adopted you therefore striue to serue him into his Gates i. into the Gates of his Temple or Tabernacle he putteth a parte for the whole and the beginning of Gods seruice vz. repayring to the publique place for the execution of that seruice and Worshippe with prayse vz. vnto his name for that and many other his great goodnesses and mercye and into his Courtes hee speaketh according to the number of Courtes in the Tabernacle meaning as before the places of publike assemblies and Gods seruice sée Psalme 94.2.10 with reioycing vz. for the blessinges and benefites which he hath bestowed vpon you prayse him vz. for his great goodnesse and kindnesse towards you and blesse his name i. thanke his maiestye and power for those his mercies sée the word blessing so vsed Mat. 14.19 Verse 5. For the Lorde is good vz. towardes all but speciallye to his owne people meaning by the worde good fauourable louing and gracious his mercye vz. towardes his sonnes and seruauntes is euerlasting i. indureth and lasteth for euer and is neuer subiect to alteration nor chaunge sée Psalme 136. thorowe out and his truth i. the truth and stedfastnesse of his promises made vnto his seruauntes for so doeth the Hebrew worde vsed in this place alwayes signifye is from generation to generation i. is continuall and neuer decayeth euen as one generation succéedeth an other not meaning but that Gods mercy shall indure when all carnall generations of men shall fayle Do. Verse 1 teacheth vs that it becommeth Gods people neuer to be ashamed to prayse the Lord. Verse 2 teacheth vs to yéelde that seruice which we performe to God chearefully and with a good hart Verse 3 teacheth vs that we haue neyther our bodily creation nor our spirituall regeneration of our selues but all from the Lord only Verse 4 teacheth vs that Gods children should shew them selues in publike assemblies publikely thankfull for publike benefits receaued at his mercifull hands Verse 5. Teacheth vs that howsoeuer man be variable in his loue and promise yet God in goodnesse and truth abideth alwayes faithfull to his Psalme 101 THis Psalme as I take it may be deuided into two parts Di. In the first the Kingly Prophet Dauid declareth what hee will performe in respecte of his owne particular person from verse 1 to the end of the 4 In the second he sheweth what hée will doe concerning other vz. punish the wicked and foster the good from verse 5 to the end of the Psalme The Title a Psalme of Dauid i. a Psalme that Dauid made Se. whether before he came to his kingdome or at the beginning of his raigne is vncertain but I suppose rather when he first entred into his kingdome Ver. 1. I wil sing i. I will both speake of and practise sée Isaiah 5.1 mercy i. fauor maintainance towards my good subiects and iudgement i. execution of punishmente vpon the wicked in which 2 parts consisteth the Magistrates dutie as appeareth Rom. 13. sée for the performaunce of this promise 2. Sam. 9.1 vnto thée O Lord will I sing the Prophet meaneth not only that he will prayse God for aduauncing him to the kingdome but that euen for his sake in repect of his own office he wil performe these matters Ver. 2 I will doe wisely i. I wil behaue my selfe vprightly and circumspectlye according to the rule of thy word which is only true wisedome in the perfit way i. in the gouernmente of my kingdome the execution of my office which he calleth a perfit way because there is prescribed in Gods word a perfit rule therof til thou commest to mée vz. to take me out of this life and to cal me to an account for the discharge of my dutie I wil walke in the vprightnes of my hart i. I wil behaue my self vprightly and soundly so that mine own hart conscience shal witnes vnto me my good dealing and holy cōuersation in the middest of mine house i. priuatly and within mine owne walles as it were yea in the eyes and sight of my whole family the Prophet in this verse promiseth two thinges as I take it in the first part of a faythfull executing of his publike charge in the second a godly conuersation priuatly Verse 3. I wil set no wicked thing before mine eyes vz. to performe or doe it yea he meaneth that he wil not only kéepe himselfe from doing wickednesse but that he will so turne himself away from it that his eyes shall not behold it I hate vz. earnestly and from the bottome of my hart the worke of them that fall away vz. from thy truth and from that righte waye that thou hast prescribed meaning by the word worke not only that defection of theirs wch is the principal but al other transgressions whatsoeuer putting one for the whole it i. such maner of dealing shal not cleaue vnto me i. either raign or dwel in me this the Prophet speaketh as assuring himselfe of gods strength to continue the profession of his truth Verse 4. A froward hart i. a peruerse rebellious mind noting in these words the séed or foūtain of sin shal vz. thorow Gods goodnes and strength depart from me vz. farre off he meaneth by this spéeche that he wil indeuour to put of the old man with the lusts therof Ephe. 4 22 I will know none euil q. d. as I wil be far from performing wickednes in acte so I will not allow or like of the same in my iudgement or vnderstanding for so is the word knowing vsed in this place as in sundrye other places before Ver. 5. Him that priuily slaundereth he meaneth not that he wil spare them that shal do it openly for if he punish the lesse offence thus he will not spare the greater which is open slaunder his neighbour i. any whether hée dwell nigh or farre from him for so generally and largely doe I take this worde sée Psalme 15.3 will I destroy i. most sharply punish and that euen by death if the hainousnes of the offence require it him that hath a proud looke i. he that is lofty proud for pride appeareth many times euen in the very eye brées and eyes themselues whē they be lifted vp and high harte or as it is in the Hebrew text large in harte meaning by that maner of spéech one that hath a mind to aspire to great matters therefore is puffed vp with ouerwéening of himself I cannot suffer vz. or indure at any hand he meaneth by these spéeches that he cannot abide pride nor the tokens nor signes thereof nor the persons giuen thereto Ver. 6. Mine eyes shal be i. I wil carefully looke vnto and haue special regard of vnto the faithful of the land i. vnto the good and godlye peo-people that dwell in the lande wheresouer
thée i. adorneth and compasseth thée about as the crowne is a testimony of glory and honour and compasseth the whole head round about with mercyes and compassions i. with great abundaunce and varietye of mercies which appeareth both in that hée vseth two woordes signifiying almost both one thing and also because hée putteth the latter in the plurall number Verse 5. Which satisfieth the mouth i. which filleth thine affection and appetyte Sée Psalm 81.10 hee séemeth to alude to men which take great licence to themselues in eating and drinking meaning that God will abundauntly satisfie vs and giue vs all that wee can wish with good thinges i. with all manner of good thinges so that nothing should bee wanting and thy youth i. the dayes and times of thine age yea euen though thou bee olde yet shall it bée as youth is renued vz. through the speciall blessing and goodnes of GOD as the Egles which liue long and dye not but through want of abilitie to take in their meate as Aristotle and Plinie both shewe Verse 6. The Lorde vz. himselfe executeth vz. both in word and déed specially when men are negligent righteousnesse and iudgement i. suche sentence as are righteous and iuste Sée Psalm 97.2 to all vz. of his children and seruauntes that are oppressed vz. by wicked and vngodly men Verse 7. Hée vz. God the Lorde made his wayes knowne by wayes hee vnderstandeth not onely the deliuerance of the people out of Egipt and all that hée did for them till hée brought them into the lande of Canaan but euen his whole lawe vnto Moses vz. first and before others and afterwardes by him to all his people and his workes i. the excellent and noble workes which hée did and that for their sakes vnto the children of Israel vz. which hee had chosen to bee a peculiar people to himselfe Verse 8. The Lorde is full of compassion and mercye vz. to them that come vnto him slow to anger vz. though men by their wickednesses prouoke him much thereto and of great kindnes vz. towardes them that turne vnto him this sentence seemeth to bée taken out of Exodus 34.6 where the nature of GOD is so farre set foorth vnto vs as is profitable for vs to knowe and séemeth to bée the same with Nehe. 9 17. Psalm 86.15 Verse 9. Hee will not alway chyde vz. with men and specially with his children neither keepe his anger for euer vz. towardes them Sée Leuitic 19.18 Ver. 10. Hee hath not dealt with vs after our sinnes i. hee hath not punished vs according to the greatnesse and grieuousnesse of our sinnes nor regarded vs vz. in his iustice and iudgements heare wée sée what rewardes wee may looke for from the Lorde in respect of our selues according to our iniquities vz. committed against him and our brethren Verse 11. For as high as the heauen is aboue the earth q.d. looke what distaunce there is betwéene heauen and earth which is very great and wonderfull yea infinite as it were so great is his mercye i. the mercy which hée sheweth for if hee had it in himselfe and powred it not foorth vpon others it were to litle purpose towardes them that feare him vz. with an vnfeigned heart putting the feare of GOD for care conscience and obedience to his trueth Verse 12. As farre as the East is from the West vz. which wee knowe to be so farre asunder that they shall neuer come together so farre yea and further to if further possible can bée hee meaneth by this comparison that the Lorde hath vtterly remoued our iniquities from vs hath hee remooued our sinnes i. the sinnes that wee haue committed from vs i. who were the doers thereof Verse 13. As a Father vz. earthly or naturall hath compassion on his children notwithstanding that manye times they doe prouoke him to displeasure so yea and in farre greater measure by howe much GOD is greater then man and his afflictions more certaine and sure hath the Lorde compassion i. hée vouchsaueth them mercye notwithstanding they deserue it not on them that feare him Sée verse 11. of this Psalme Verse 14. For hee knoweth vz. by manye degrees better then wée our selues whereof wée bée made i. of howe brittle a matter wée are created for so much doeth the Hebrewe woorde import which sense also maye bee gathered by that whiche followeth in this verse hee remembreth though men many times forget it that wee are but dust and that into the same wee shall returne Sée Genesis 3.19 Verse 15. The dayes of man i. the course of his yéeres and age or the tyme of his life are as grasse vz. which is cutte downe withered and quickely consumed hee meaneth by this speach the breuitye and shortnesse of mans lyfe as a flowre of the fielde so florisheth hée i. hee is nowe florishing and by and by withered and note that hée speaketh of a flowre of the fielde rather then of a garden flowre because that fielde flowres are more subiect to stormes tempest heate c. then the garden which haue more shelture and couerture Verse 16. For the winde vz. sent from GOD meaning by wynde which is one meane to marre the beautye of blossomes and flowres all other whatsoeuer goeth ouer it vz. with violence and so â—ppeth it either with extreme colde as the Easternewynde or with partching heate as the Westerne wynde and it is gone vz. out of mens sight hée meaneth that it is decayed and the place thereof i. the grounde wherein it grewe shall knowe it no more vz. in mans iudgement meaning also by the woorde it the selfe same and not any other of the same kynde In these two last verses hée doeth nothing else but by a similitude sette out the shortnesse and vanitye of mans lyfe which is no better then an hearbe or grasse subiect to cutting downe weather wynde and such lyke Verse 17. But the louing kindnesse of the Lorde vz. towardes his sonnes and seruauntes indureth for euer and euer the reason is because those whome the Lorde loueth hee loueth for euer vppon them i. playnelye testified towardes them and plentifullye powred foorth vppon them that feare him Sée verse 11. and 13. of this Psalme and his righteousnesse i. his iust and faythfull kéeping of his promise and the succour and ayde by which hée maynteyneth and preserueth his vppon childrens children i. to all posteritye Verse 18. Vnto them that kéepe vz. in their behauiour and conuersation his couenaunt i. his Lawe which is called a couenaunt because it conteyneth the conditions of bargayne as it were betwéene GOD and his people and thinke vppon them vz. in their déepe thoughts and secret heart his commandementes i. the matters which hée hath commaunded to doe them vz. in their outwarde conuersation and dealing Verse 19. The Lorde hath prepared his throne in heauen i. hée hath a kingdome and exerciseth the same euen in heauen and yet that letteth not but that his iurisdiction ruleth our all vz. what
thus he sent leauenes into the soule i. he punisheth and that with pining away their whole man vnderstanding by a part the whole whatsoeuer it is the Prophet meaneth that God in such sort yéelded vnto the desire of this people that yet notwithstanding in the middest of his benefits he plagued and punished them for their sinne and transgression Ver. 16. They i. the people of Israel but specially Corah Dathan and Abiram Sée Num. 16.1.2 c. enuied Moses in the tents I suppose that the Prophet meaneth that these rebels did secretly murmure at Moses in their tents and that afterwards their rebellion and sins burst forth as at the noone tyde and Aaron the holy one of the Lord i. him whome the Lord had sanctified and separated to serue him in the ministery and Priesthood declaring also in déed that hée was holy Sée Numb 16.5.7 Ver. 17. Therefore i. for this their great sinne the earth opened vz. her mouth as it were and that by Gods appoyntment and swallowed vp Dathan vz. aliue and couered the company of Abiram i. he and all those that tooke part with him See Numb 16.31.32.33 Deut. 11.6 Ver. 18. And the fire vz. sent out from the presence of the Lord was kindled in their assembly i. began with Corahs cōpany the flame vz. of that fire sent from God burnt vp the wicked i. consumed them vtterly hée sheweth how they that tooke part with Korah were punished otherwise then Dathan and Abiram and their companies sée Numb 16.35 Ver. 19. They vz. the Israelites made a calfe i. caused a calfe to be made which they might worship in stéed of God in Horeb he noteth the place for the certaintie of the history and worshipped vz. with outward reuerence of the body and speach of the mouth the molten image of a calfe which they had caused Aaron to make in the absence of Moses sée Exod. 32. throughout Ver. 20. Thus i. by this means they turned vz. foolishly and wickedly their glory i. God himselfe who so long as they serued him onely was glorious vnto them but when they worshipped others besides him they were naked and laye open to their enemies Sée Exodus 32.25 The Prophet meaneth that they forsooke the true God who was their only glory and honour in déed into the similitude of a bullocke that eateth grasse hee noteth the grosenes of their idolatry not onely for that they worship somewhat besides the true God but for that also it was not a liuely and quicke thing sée Rom. 1.23 Verse 21. They forgate vz. quickly as before ver 13. of this Psalme God their sauiour i. he that had saued deliuered them from manifold dangers so you shal haue the word sauiour vsed 1. Tim. 4.10 which had done great things in Egipt vz. for them and their sake a short summe wherof you may sée psal 105.28.29 c. Ver. 22. Wonderous works in the land of Ham i. in Egipt as before psal 78.51 Psal 105.23.27 and feareful thinges vz. both to them and their enemies but specially to their enemies by the red Sea i. when they were at the sea passed through it I suppose that both in it and on this side of it and on the further side the Lord shewed terrible things for his peoples sake some particulars sée Exod. 14.21.24.25 Exod. 16. ver 1. c. Ver. 23. Therefore i. for these their great and horrible sinnes he mynded or as it is in the Hebrew text he said al commeth to one sense for Gods purpose is his word and his word is his purpose to vs ward alwayes prouided that we accuse not God either of inconstancy as though he had sodainly altered or changed his mind or of insufficiency as though he could not do that he woulde or of hypocrisie as though hee spake one thing ment another to destroy them vz. vtterly to haue left none but Moses as should appeare Exod. 32.10.31 c. had not Moses his chosen i. had not Moses whom hee had chosen to bée his ruler and leader of that people Sée Psalm 105.26 stood in the breach before him this is a metaphor taken from warrefare or battry meaning that Moses did so oppose himself against wrath by earnest and hearty prayer made on their behalfe that the Lorde woulde not destroy them euen as after a rupture or breache is made in the wall of a Citie or Towne those that are within runne immediatly to put backe them that woulde giue the assault Sée verse 30. of this Psalme concerning Phinehas also Ezech. 13.5 to turne away his wrath vz. ready to bée powred foorth vppon that people for their sinnes lest hee shoulde destroy them vz. vtterlye in that his great iudgement Verse 24. Also q.d. besides other signes they contemned i. not onely had not in right regarde but reuiled and spake euill of that pleasaunt lande vz. of Canaan which GOD had giuen and appoynted vnto them to the ende that therein they might bée nourished as in his fatherly lappe and haue as it were a gage of the heauenly inheritaunce and hee calleth it a pleasaunt or desirable lande because it abounded with all fruitfulnesse Sée Deutronomie 8.7 also Deutronomie 11.10 in which respect also it is called in scripture a lande that floweth with milke and hony and beléeued not his woorde i. the promises that hee had made them both for the goodnesse and possession of that land Sée for this history Numbers Chapters 13. and 14. throughout Ver. 25. But murmured vz. against GOD and his Seruauntes Moses Ioshua Caleb c. i. secretly and closely as before verse 16. of this Psalme yet so that this brake forth into an opē sinne as appeareth in the chapters before alleaged and hearkened not vz. to doe and perfourme for otherwise they coulde not chuse but heare that which the Lorde spake vnto them in that respect vnto the voyce of the Lord i. vnto Gods commaundement which is expressed Deut. 1.21 Ver. 26. Therefore vz. because they would not yéelde obedience vnto this his commandement he lifted vp his hand against them to lift vp the hande in the scripture is taken for swearing because it was a signe ceremony and gesture vsed in swearing Sée Gene. 14.22 Numb 14.30 Nehe. 9.15 and neuer vsed in the scripture so farreforth as I remember for to punish besides that the punishment followeth in this verse presently and therefore I take the latter part of the note in the Geneua Bible to be superfluous it is then q.d. he certainely sware against them to destroy them in the wildernes i. that woulde ouerthrowe them there and that they shoulde not enter into the lande the execution of this Sée Deut. 2.13.14 c. Verse 27. And to destroy their séed i. their posterity this is an other part or parcell as it were of Gods othe among the nations i. in the middest of them and by their force and might the threatning of this Sée Numb 14.33 Ezech. 20.23 and the perfourmance therof
godly magistrates and ministers which the Lord giueth vs. Ver. 17.18 Teach vs that God doth fearefully punish rebels and contentious persons of what state or calling soeuer they be Ver. 19.20 See out the dotage and blockishnes of idolaters who suppose the Godhead can be fashioned or resembled by any outward thing Ver. 21.22 Teacheth that the forgetfulnes of God his benefites and workes is the high way to all manner of sinne and iniquitie Ver. 23. Teacheth two things first that our sinnes do pul destruction from the Lord vppon vs Secondly how forcible the prayers of Gods children are both for themselues and others Ver. 24. Teacheth that contempt of Gods graces offred and giuen and distrust in the trueth of his promises are two horrible grieuous iniquities Ver. 25. Setteth out what great sinnes murmuring and rebellion against the Lorde are Ver. 26.27 Declare that neither these nor any other sinnes shall escape vnpunished in the parties that do them whether they be fathers or sonnes Ver. 28. Sheweth mans readines and earnest affection to commit idolatry Ver. 29. Sheweth that mans inuentions specially in the worship and seruice of God prouoke Gods angers and bring a plague vppon them Ver. 30. Teacheth vs in the example of Phinehas to lothe and abhorre sinne Ver. 31. Teacheth vs that God graciously accepteth the déedes words of his seruants though many wayes fraught with great defectes Ver. 32. Teacheth vs how peruerse and frowarde mans nature is though the Lorde deale neuer so plentifully and mercifully with him it teacheth also that God spareth no man for his person sake in that hée punished Moses Ver. 33. Teacheth thrée things first that other mens peruersnes shoulde not make vs sinne against God secondly though it doe yet wee shall not escape vnpunished thirdly that rash and vnaduised speaches are sinne against the Lord. Ver. 34. Teacheth vs to strike and not to spare where the Lord will haue vs to destroy for then we must not be lead by our owne fonde affections Verse 35. Teacheth vs that ill company is a shrewde meane to peruerte men from goodnes Ver. 36. Teacheth vs that to serue any besides the Lorde is the next way to come to destruction both in this life and in the life to come Ver. 37. Setteth out the rage of idolaters who spare nothing no not the dearest thinges they haue Verse 38. Teacheth vs that the shedding of innocent blood slayeth the whole lande and that therefore murther shoulde not onely not bée pardoned but sharpely punished Verse 39. Teacheth vs that there is nothing that hurteth man more then in ouerwening of his owne deuises Verse 40. Teacheth vs that our sinnes turne Gods loue and fauour into hatred and displeasure Ver. 41.42 Teach vs that sinne doeth drawe euen all temporall punishmentes vppon vs as forraine gouernement oppression captiuity c. Verse 43. Teacheth vs that God doeth not once onely but sundry times deliuer his people Secondlye that many the more graces they haue from God the more they are puffed vp in their owne deuises Thirdly that sinne against God is not onely a cause to humble vs but doeth in déede humble vs though perhaps wicked men will not sée it or féele it Verse 44. Teacheth vs first that GOD hath a tender eye ouer the afflicted ones Secondly that hée neuer forsaketh them if they call earnestly vppon him Verse 45. Teacheth vs that Gods frée couenaunt and eternall mercy without any thing of ours at all are sufficient inough to mooue him to take pity vppon vs in our afflictions Ver. 46. Teacheth that GOD onely hath the touching of mens heartes to bowe them hither or thither according to his good pleasure Verse 47. Teacheth vs to pray for other and euen Gods dispersed members as for our selues also that our owne ease and prosperity or preferment shoulde not so farre preuayle with vs as to make vs to forget them Verse 48. Teacheth all men continually to prayse the Lorde and to prouoke others thereto what in them lyeth Psalme 107 I Woulde diuide this Psalme into two partes Di In the first the Prophet exhorteth the faythfull to prayse the Lord for his mercy goodnes prouidence and power towardes them from verse 1. to the ende of the 10. In the seconde hée prouoketh them to praise the Lorde for his general power prouidence and goodnes towards others from ver 21. to the end of the Psalme Se. This Psalme hath no title or inscription at all Ver. 1. Is the same both in worde and sense that verse 1. of this Psalme 106. is and therfore sée that Ver. 2. Let them which haue béene redéemed of the Lord vz. out of bondage captiuity and dispersion q.d. let them that haue receiued this benefite at the Lords handes to bée set at liberty when they were in bondage prayse him shew vz. openly and to others howe vz. graciously and mightily hée vz. alone and none but hée hath deliuered them i. fréed them being sore oppressed through the cruelty and tyrannie of them that held them vnder from the hand i. from the power and might of the oppressor i. of them that oppressed them hée putteth in this place the singular for the plurall Verse 3. And gathered them vz. againe and together and that by his mighty power out of the landes vz. rounde about them into which they were dispersed for their transgressions sake from the East and from the West from the North and from the South i. from all quarters whereunto they were dispersed that word that we turne South signifieth also Sea and so shall you finde it translated in sundry textes but the meaning is because the red Sea lay southwarde from the land of promise Verse 4. When they wandered vz. a long tyme vp and downe in the desert and wildernesse out of the way hée meaneth out of the right way which did leade them whither they woulde haue come for GOD for their disobedience made them to wander fourty yéeres in the wildernes that so they might die and not come into the lande of Canaan and found no Citie vz. all that while of their wandering to dwell in i. to stay and refresh them selues in Verse 5. Both hungry and thirsty hée meaneth that whylest they were in the wildernesse they suffered many times great want of bread and drinke yea so much that their soule faynted in them i. their life was ready to decay and there séemed to bée but little difference betwéene death and them Verse 6. Then they vz. being in this great distresse and affliction cryed vnto the Lord in their trouble i. prayed earnestly vnto him and hée deliuered them i. set them frée from their distresse i. from the distresse that they were in Verse 7. And ledde them foorth vz. of the wildernesse and that safe and sounde by the right way vz. into the promised lande that they might goe vz. through his good direction to a Citie of habitation i. not onely to a citie inhabited but to a Citie whose
which god the father hath committed to Dauid in figure but to Christ in truth frō ver 1 to the end of the 5. In the seconde are described what things both Dauid Christ shal do according to the seuerall offices cōmitted to thē this is comprehēded in the 2. last verses of this Psalm The Title is Se. a Psalm of Dauid i. a Psalme which Dauid in the spirite of Prophecie made as appeareth Mat. 22.43 Verse 1. The Lorde i. God the father sayd vz. in the truth of his word vnto my Lord i. vnto Christ the Messiah who is called Dauids Lord by right both of creation and redemption as who is God eternall with the father and the holy Ghost and yet became man at the fulnesse of tyme Galat. 4.4 If we referre it to Dauid then it must haue this sence either that Dauid speaketh of himself calling himselfe a Lord because God had aduaunced him to the kingdome of Israel or els penneth it as though some other should speake it of him We cannot offend in referring it to Christ because Christ doth account it as a prophecy of his kingdom Mat. 22 43 c. and the Apostle also Heb. 1.13 sit thou at my right hand i. receaue chéef rule and authority from me and exercise iurisdiction and power ouer al. And this is spoken according to mens vse specially Kings who are accustomed to set them on their right hand whom they wil highly aduance sée 1 King 2.19 also Psalme 45.9 and this is the right sence of that article hee sitteth at the right hand of God vntil I make thine enemies thy footestoole i. til I make thē that oppose thēselues against thée obediēt wholy subiect vnto thée He speaketh this speciallye of the reprobate who wil they or nil they must bée broughte down 2. Cor. 10.5 these words are largely expounded 1. Corinthians 15.25 c. The word vntil doth not here note a péece of time but a perpetuity for Christ shal be as he hath alwayes ben God coequal coeternal with his father sée the word vntil so vsed 2. Sam. 6.23 and in the new testament Mat. 5.26 Mat. 28.10 Ver. 2. The Lord i. God the father as before ver 1. shal send vz. forth abroad into al the world the rod of thy power i. thy powerfull and mighty rod or the rod and scepter whereby thou declarest thy power and might notwithstanding al the resistance of thine enemies sée for the better vnderstanding of this word rod Psalm 2 9 and by this rod no doubt he meaneth speciallye the preaching of the word which is the mighty power of God to saluation to al that beléeue Rom. 1.16 is able to cast down strong holds euery hie thing 2. Cor. 10.5 out of Sion i. out of the Church of the Iewes yet so that it shall bee spread abroad euen amongst the Gentiles also sée Isai 2 3. Micah 4 2. bee thou ruler vz. by thy word and spirit in thine own children and by thy mighty iudgements amongest the wicked in the middest of thine enemyes i. euen where their greatest force is He meaneth that the kingdome of Christ shall be alwayes assaulted by the enemies but yet al that notwithstanding he shal rule and remayne a Conqueror Verse 3. Thy people i. the people that thou shalte beget vnto thy selfe and shall be subdued vnto thée shall come willinglye i. shall fréely and of their own accord present themselues before thée to yéeld al obedience vnto thée at the time of assembling i. at that time when by the exercises of thy word and working of thy spirit thou shalt assemble and gather people vnto thy self thine armie i. great troupes of thy children vz. shall come before thée and appeare in thy presence in holy beauty i. either in suche comlinesse as shall carrye holinesse with it or else thus in holye beautye i. in thy Temple which is called holy beautye because that holinesse and glory of God did most plainly appeare in the same and therefore it is called a glorious sanctuarye also Psalme 29 2 the youth of thy wombe i. the people that thou shalte beget and bring forth shal be as the morning dew i. not onely pleasaunt and delightfull to thée as the dew is to the grounde but also plentifull and aboundaunt as there is most store of dew in the morning and as the Philosophers saye great abundaunce falleth after the appearing of the daye star Immanuel readeth this verse otherwise and maketh another sence of it but methinketh this is plaine and euident ynough Ver. 4. The Lord hath sworne vz. by himself as Heb. 6.13 wil not repēt vz. himself of the thing that he hath promised sworn to perform he meaneth by al this to assure vs that god will not change his purpose thou vz. O my sonne art a Priest for euer i. an eternall Priest to put a difference betwéene him and the Priestes in the lawe after the order of Melchizedech what his priesthood was appeareth Genesis 14. verse 18. reade also for this matter Hebrewes chapter 5 and also chapt 7. The Prophet meaneth that that was truly fulfilled in Christ which was figured in Melchizedech to wit that the eternall priesthoode and the crown and royall seat was ioyned together in one person which otherwise coulde not bee as appeareth 2. Chronicles 26 21. but by some speciall commaundement from God Ver. 5. The Lord that is at thy right hand i. Christ of whom is spoken before ver 1 of this Psal shal wound vz. by his mighty power vnderstanding by wounding the debasing throwing of thē down some after one sort and some after an other Kings i. the greatest mightiest enemies that can be in the day of his wrath i. in that time wherin he shal be prouoked to wrath and manifest the same He describeth in this place the power of Christ against his most great aduersaries enemies vpon whom he wil in good time pour forth the testimony of his wrath Ver. 6. He i. Christ the Lord Messiah shal be iudge i. ruler and Gouernor sée Psal 96.13 among the Heathen vz. and not only amongste the Iewes he prophecieth of the inlargement of Christs kingdom euen vnto the gētils he shall fill all vz. places with dead bodies i. with the bodies of his enemies and aduersaries being deade and smite vz. with his power might the head i. the chéefe ruler and gouernour by one vnderstanding many vnlesse wée would vnderstand it of the whole body of Antichrist whom the Lorde shall destroy with the spirit of his mouth 2. Thessal 2.8 ouer great countries i. ouer large and manye landes In this verse the Prophet setteth out Christ as a valiant conqueror ouer his enemies Ver. 7. He shall drinke of the brooke in the way this may haue a double sence eyther thus he i. the Messiah shal drinke of the brooke vz. which shall be made by the blood of them which shal be slayne q.d. there shal
charged with iniustice or vnfaithfulnes Ver. 9. He i. the Lord alone sent vz. by the hands of Moses Aaron meaning by the word sending bestowing or giuing redēption i. deliuerance vz. out of Egipt to his people vz. Israel when they were bōdslaues captiues he hath cōmanded his couenant vz. to remain sure certain for euer i. continually holy and fearefull is his name i. his maiesty goodnes power c. is ful of holinesse feare reuerence c. The Prophet meaneth that God in deliuering his people was not a father vnto them for one day only but established his grace and confirmed his couenant made with Abraham to the end that the hope of eternall life and the reuerent feare of his Maiesty might remaine continually in his church and he addeth these words holy and feareful is his name not only to discern betwéene him and al counterfeit Gods whatsoeuer but also to teach his children thereby to walk in the obedience of his maiesty Ver. 10. The beginning of wisdome i. of true holy wisdom such as is acceptable before god is the feare of the lord i. a right a reuerēt fear of gods maiesty imprinted in mēs harts he meaneth not by beginning the A B C as it were but the top height as it were of all holy heauenly wisdom sée Deut. 4.6 vnder the word feare he containeth al piety the seruice of God q.d. They that haue not gods feare and order themselues according to his law are altogether brutish Now we may try whether the feare of God be in vs by this touchstone to wit whether wee willingly receiue his yoke and suffer our selues to be gouerned by his word al they that obserue thē i. his commaundements or statutes as before ver 7 of this Psal haue good vnderstanding i. are truely wise indéed wheras without these there is nothing else but foolishnes his praise indureth for euer i. the praise that is due vnto God for his goodnes and mercy indureth yea and ought to indure amongste his to al posterities Do. Ver. 1 teacheth vs first to thank God for his benefits secondly to do it vnfeinedly with al our affection thirdly to do it both priuatly and openly Ver. 2 teacheth vs that Gods children ought to exercise thēselues in déepe meditation of Gods works Ver. 3 teacheth vs that al gods works do wōderfully set forth his glory maiesty Ver. 4 teacheth vs first that we cannot deface the excellēcy of gods works though we would secondly it describeth the excellency of loue and mercy that is in the Lord specially towards those that are his Ver. 5 teacheth vs that God giueth his children whatsoeuer he féeth good meet for them also that God promiseth nothing to his but he performeth it Verse 6 sheweth that though gods power be known to al yet chéefly to those that are his people Ver. 7 teacheth vs that al that God doth he doth in mercy to his seruaunts and in iudgemente to his enemies Verse 8 noteth the certaintie assurednesse and cōtinuance of gods word Ver. 9 teacheth that God in the middest of their greatest miseries remembreth and deliuereth his own people Ver. 10 teacheth vs that this is true wisedome to yéeld God that seruice only that he requireth at our hands also that it is not ynough to know but that we are bound to do Gods commaundemēts Psalme 112. Di. THis Psalm may be diuided specially into two parts In the first the Prophet sheweth the great blessings of God vpō those that feare him frō ver 1 to the end of the 4. In the secōd he sheweth certain qualities or notes wherby to discern good men describeth all the cursed estate of the wicked Frō ver 5 to the end of the Psalm For the title of this Psal Se. also sée before Psal 106. in the title Ver. 1 Blessed is the man i. fulnes of blessings is to him of what sexe or state soeuer he be sée Psal 1.1 that feareth the Lord vz. vnfeignedly with his whole hart Vnder this word feareth the Lord he comprehēdeth al the whole worship seruice of God and delighteth greatly i. taketh much and continual pleasure as Psal 1.2 in his cōmandements i. in the cōmandemēts which God hath prescribed Ver. 2. His séed i. the houshold race and posterity of such a good man shall bée mighty i. shal grow not only to a great increase but also to strength continuance that shal not rot away vpon earth i. in this earth that the Lord hath giuen to the sonnes of men the generation of the righteous i. the godly race and posterity of good men continuing in their fathers goodnesse shal be blessed vz. with plentiful blessings that from the Lord. Ver 3. Riches treasures i. al maner of wealth wch is noted both because the prophet vseth 2 words signifying almost one thing and also because hee speaketh of them in the plural nūber shal be in his house i. in his possession and vse to serue his own turne and the turne of all those that any manner of way depend vpon him and his righteousnes i. his vprightnes and goodnes both towards God and men indureth for euer i. shall neuer decay q.d. though many rich men through deceitefulnes of riches fall away from their former goodnes yet this good man neuer shall doe so because he is vpholden in the same by the strength of God and his spirite yea and withall he sheweth what difference there is betwéene the good and the bad wicked mens riches goe away by and by but good mens righteousnes continueth for euer True it is that the good are oftentimes poore but the Prophet herein specially magnifieth the grace of god that the godly content themselues with mediocritie and that on the other side the prophane men are neuer satisfied what abundaunce so euer they haue Ver. 4. Vnto the righteous i. vnto thē that striue to a righteous life and holy conuersation ariseth vz. through Gods speciall appoyntment gift and grace light i. all maner of prosperity and blessednes both inward and outward in darkenes i. in the greatest distresse misery and aduersitie that can come vppon him the Prophet meaneth that God maketh them to féele his grace and goodnes which are vpright in heart in the middest of their greatest afflictions they knowing this that all that is layd vpon them shall turne to their good hee i. the godly and faithfull man is mercifull and full of compassion vz. towardes such as are in neede and distresse righteous i. vpright and faithful in al his dealings with other Some referre this to God but methinke the other is the more apt sense Ver. 5. A good man i. one whome God hath framed to goodnes for otherwise none is good saue God onely Mark 10.18 is mercifull vz. to the poore and néedy vnderstanding by mercifull curteous in speach and ready in déede to performe what in him lyeth and lendeth vz.
and earth This verse and the verses following conteine and answere to the blasphemous scorning of the aduersaries conteined ver 3. and in this answere the true GOD is manifestly set out ver 4. and further it is declared that the false may not onely not be compared with him but not with men no not so much as with the smallest creature liuing ver 4.5.6.7 and therefore that men shoulde no more feare the worshippers of idoles then the idoles themselues ver 8. so that here he opposeth the assurance of fayth against the blasphemies of vnbeléeuers and declareth that God hath an infinite power and such a one as can not bee limited in so much that all the worlde being vnder his gouernement hée fréely executeth whatsoeuer pleaseth him no man being able to let him therein yea that he is not onely aboue all lets and hinderaunces but also that he vseth the same to serue to the furtherance of his purposes and therefore hée addeth that hee doeth whatsoeuer pleaseth him Ver. 4. Their idoles i. the idoles of the heathen ver 2. of this Psal and which they serue as siluer and golde i are made of siluer and gold q.d. that is the best they can bee made of the worke of mens handes i. they are such woorkes as mens handes haue made Verse 5. They haue a mouth i. the proportion and similitude of a mouth and speake not i. can not speake therewith they haue eyes i. a shewe and likenes of eyes and sée not i. can not sée therewith and after the same sort must you vnderstande all that is sayd of them ver 6.7 The faithful do hereby declare that it is an absurd thing for men demaund of idoles that which they want or to put any trust in them séeing that they haue neither mouing féeling nor any other sense And in these verses hée maketh an opposition betwéene the true God and the false gods which are nothing but dead idoles and haue no power at all in these verses is conteined also a laying of that iustly vpon these false gods which the idolaters vntruely did charge the true God withall and the argumentes are taken first of the effect because their idoles were nothing but terrors and such as did trouble mens myndes with grieuous superstition from whence also they séeme in Hebrewe to haue their names and not comforting and sauing any as God doeth all his continually Secondly of the matter because that though they bee very precious yet they are earthly thinges and without life but God is the author of life and dwelleth in heauen thirdly of their beginning because mens handes made them whereas God is eternall and vncreated who also by his very word made al things lastly because they are idle and vnprofitable and not indued with any power of life but rather vaine shadowes of liuing thinges whereas the Lorde doeth whatsoeuer pleaseth him And by this meanes hee beateth downe the vayne confidence and pride of the wicked who bragged of the helpe of their gods to whome they themselues gaue a beginning and though they bee made of golde and siluer vnderstanding thereby any other precious matter whatsoeuer yet so it is the value of the matter causeth not that the idoles should bée more excellent if they might be compared with GOD. Verse 8. They that make them i. the caruers grauers painters c. are like vnto them i. brutish as it were and insensible q.d. they are no more able to resist thée and thy power then those dead images are able to resist a liuing man neither are they able more to hurt thy people then a blocke or a stocke of it selfe can hurt a liuing creature so are i. in the like case and condition also are all vz. of what state or condition soeuer they bee that trust in them vz. either litle or much and here they shewe one cause wherefore God hateth idoles vz. because the honour due to him alone is giuen to thē Ver. 9. O Israel now he speaketh to the faithfull and exhorteth them to trust in God onely q.d. But thou O Israel séeing thou hast had proofe of the alsufficiency of God and of the vanity of idoles trust thou in the Lorde vz. alone ioyne no other with him for hee is their helpe i. of the faithfull and of those that truste in him q.d. he alwayes helpeth them and their shield vz. in the day of distresse meaning vnder this terme shielde his protecting and defending of them Sée Psal 18.2 Ver. 10. O house of Aaron i. O ye priests and Leuites which were ioyned vnto the priests for their ease he speaketh specially vnto these because they should shew the way vnto others trust ye in the Lord vz. also that ye in féeling the same your selues may the better teach and perswade other men to imbrace it for he is their helpe and their shield sée ver 9. of this Psal Ver. 11. Yée vz. of what nation soeuer ye be and are now come to the knowledge of God that feare the Lord i. worship him and serue him according to his word trust in the Lord for he is their helpe and their shield sée ver 9.10 of this Psalme Ver. 12. The Lord vz. himselfe hath beene mindfull i. by effect and déede hath declared his care and remembraunce of vs vz. being in distresse and that by reason of the couenant which he made with vs hee will blesse vz. vs al of what state or condition so euer we be vnderstanding by blessing all maner of prosperity whatsoeuer hée will blesse the house of Israell i. all the race and posterity of Israel nowe hée applieth that particularly which hée spake before generally hée will blesse the house of Aaron i. the Priestes and Leuites as before verse 10. Ver. 13. Hée will blesse them that feare the Lorde i. such as worship and serue him as before verse 11. Marke also howe he speaketh of God in the thirde person And this often repeating of the woorde blessing serueth not onely to note the continuall course of Gods graces vpon his children but also to expresse the certaintie and assurednes thereof both small and greate i. as well those that are vile and contemptible in the world as those that are in greatest estimation and regard the reason of it is because GOD respecteth no mans person Verse 14. The Lorde will increase vz. through his great goodnesse and mercy his graces towardes you vz. which are his people hée meaneth that he will giue them a dayly supply of new benefites and greater then they haue had before towardes you and towards your children hée noteth in these woordes the largenesse of Gods blessing to be bestowed vppon the godly and their godly posterity Verse 15. Yée are the blessed of the Lorde i. you are such as the Lorde himselfe hath not onely promised bur perfourmed great blessinges vnto and therefore you néede not doubt or feare which made vz. by the worde of his power in the beginning and
matter of no smal comfort Ver. 16. Teacheth vs that it is a good thing to be borne of good parentes but that it is much better to haue our names written in the booke of life also that though mischief be deuised against Gods seruauntes or they themselues somewhat fal into it yet that God will either preuent the mischiefe or else dispatch them out of distresse Ver. 17. Teacheth vs that thankesgiuing and prayer should alwaies be ioyned together Verse 18. Is the same with ver 14. and deliuereth the same doctrines also it teacheth vs not to be ashamed openly to praise God for his mercies Ver. 19. teacheth vs also to yéeld him that sacrifice publikely in his Church and in the assemblies of his saints It teacheth vs also to prouoke others to praise the Lord. Psalme 117. Di. AS this Psalme is the shortest Psalme in al the booke and hath but only two verses so it specially propoundeth two things The first is a generall exhortation to al people to praise the Lorde this is in ver 1. The second comprehendeth a double reason why they should praise him vz. for his mercy in making promises and for his faithfulnes in performance of them ver 2. Se. It hath no title or inscription Ver. 1. Al nations vz. of the world whether ye be gentiles or Iewes prayse ye the Lord vz. both with heart and voyce al ye people vz. of the whole earth some vnderstand by nations all the Gentiles onely and by people the people of Israel only but I sée no reason of it for the Prophet speaketh generally to al praise him vz. incessantly and in all places This doubling of the word noteth not only how necessary the sacrifice of praise and thankesgiuing is but how backwarde also wee are in it that must so often be called vpon ver 2. For his louing kindnes i. his mercy is great towards vs i. is multiplied very much and sufficiently confirmed vnto vs. The Hebrew word may be turned is strengthened vz. so that it hath preuailed against vs q.d. though we would pue it backe yet it wil ouercome vs meaning that it hath bene excéeding great and mighty one example of the continuance and increase of Gods fauour and graces read 1. King 17.14 and the trueth of the Lord indureth for euer i. Gods faithfulnes in performing his promises continueth stedfast and sure and therefore hee is worthy to be praysed of al. This is to bee referred to the continuall testimonies of Gods fatherly fauour and grace which is as it were decked with stedfastnes and firmity Verse 1. teacheth vs that it behoueth all men of the world Do. and euery particular person in the same to praise God Ver. 2 teacheth vs that Gods mercye and faithfulnes be the principall causes which should moue vs to thankfulnes and praysing of his name Psalme 118 THis Psalme séemeth to bee made eyther after that Dauid was deliuered from some great trouble in the dayes of Saule Di. or after Saules death when he was aduanced to the kingdom or after victory obtained amongst and against sundry nations with whom he fought Whatsoeuer it is it doth specialy propound thrée thinges the one is an exhortation to men to praise God and this is comprehended in the 4 first verses In the seconde hée sheweth the causes why men should doe so which though they bee many particularly expressed in the Psalme yet generally they are but these two his mercy towards his children and his iustice towards his enemies from verse 5. to the end of the 20. In the third is contayned a harty reioycing both of the people and Priests for the establishment of Dauids Kingdom and this reacheth from verse 21 to the end of the Psalm This Psalme hath no title as many other before haue not Verse 1. Se. Praise ye the Lord vz. O ye seruaunts of the Lord as Psalm 113.1 because hee is good vz. towards all but specially towards you for his mercy vz. towardes you indureth for euer i. lasteth for euer and euer he noteth the cōstancy of gods mercy towards his children and withall sheweth that the righte occasion of praysing God is rather set forth vnto vs in his mercye then in his iustice and power because we shall neuer be well disposed to prayse God vnlesse wee bée drawne vnto it by the swéetenesse of his mercy Verse 2. Let Israel i. not only them that came of Israel or Iaakob according to the flesh but the true faithful Israelites now say i. presently and without any delay confesse from their hart that his mercy indureth for euer vz. euen as they themselues by their owne practise and experience are very well able to report These wordes are expounded before verse 1. Verse 3. Let the house of Aaron i. those that are of Aarons stock and come from him meaning especially the Priests and Leuits sée Psalme 115 10. now say c. this is expounded before verse 1.2 Verse 4. Let them that feare the Lord i. that serue and worship him in al holy reuerēce sée Psalme 115 11 13 All the rest is expounded before in this Psalme marke that he tieth his spéeche to the true seruaunts of God because that although many Israelites according to the flesh occupied a place in the church yet they were notwithstanding straungers from it Ver. 5. I called vpon the Lord vz. by earnest and harty prayer in trouble i. when I was in trouble sée Psalme 1.20 ◠and the Lord heard me i. graunted me the requests and prayers which I made vnto him and set me at large i. at liberty taking me out of the distresse wherein I was sée for this purpose Psal 4.1 In this verse also marke that the Prophet commeth from the generall to his owne particular person declaring that as he himself had marks and tokens of Gods goodnesse towards him so hee had also thereby occasion giuen him as well as the rest to prayse the Lord. Verse 6. The Lord is with me vz. in all distresse hee meaneth by this spéech that God tooke his part against al his enemies therefore I will not feare what man can do against me i. I wil not care for al that man can doe or deuise whatsoeuer it be by man he meaneth multitudes of men and great personages q.d. be they neuer so many or neuer so great yet I wil not feare Thus wee sée how the Prophet hauing felt Gods assistaunce in former time and obtayned sundry victories assureth himself of Gods perpetual aide in time to come such confidence and assured perswasion sée before Psal 3.6 also Psal 27 3. Ver 7. The Lord is with me i. not only present but also on my side and taketh my part among them that helpe me vz. being thus cast down and afflicted the prophet meaneth that seing God taketh his part he shal preuaile otherwise if he had al the helpe in the world it could not stand therfore shal I sée my desire vpon my enemies i. I shall
which also is the last verse of the Psalm is the same with the first verse of this Psalm both in words and sence therfore haue an eye back to that Do. Ver. 1 teacheth vs to prouoke others to praise the Lord also that we they should do it for the continuance of his mercy towards vs. Ver. 2 teacheth vs that the sacrifice of thanksgiuing doth generally belong vnto al of the housholde of faith Ver. 3 teacheth vs that it doth specially appertain to Gods ministers as who euen in that respect also should be examples to Gods people Ver. 4 teacheth al to profes that presently without any further delay the assurednesse of Gods goodnesse mercy Ver. 5. teacheth vs to pray to the Lord in affliction also that the Lord doth graciously heare the prayers of his seruaunts Ver. 6 teacheth vs that an assured féeling of Gods fauor presence driueth away al fear of man whatsoeuer Ver. 7 teacheth vs that God men many times ioin together for the defence of his seruants Ver. 8 9 teach vs only to hang vpon the Lorde and to trust in none other how many or mighty soeuer they bee but in him alone Verse 10 teacheth that no multitude shall bée able to preuayle agaynste God and his people Verse 11 teacheth vs that no force or fraude shall bée able to preuayle agaynst them Verse 12 teacheth that no rage or cruelty shall bée able to preuayle agaynst them also that the enemies of God and his people shal be sodaynly ouerthrowne Verse 13 teacheth that there is no wisdom strength power or policie against the Lord and his annointed ones Ver. 14 teacheth that al the strength and deliuerance of the godly is from the Lord only Ver. 15 teacheth that God will graciously giue his children great occasions of reioycing in him also that the faithful wil fréely and willingly confesse that whatsoeuer they haue they haue it from the power and goodnesse of God Ver. 16 teacheth vs that Gods power is aboue all Ver. 17 teacheth vs that our life in this life ought to be referred to the setting forth of Gods glory Ver. 18 teacheth that howsoeuer God doth correct his for a time yet hee doth neuer destitute thē for euer Ver. 19 teacheth vs to haue an earnest care to praise and thanke God in the assemblye of his Saints Ver. 20 teacheth that howsoeuer hypocrites thrust themselues into the Churche yet that place doth properlye and peculiarly belong only to the faythfull Verse 21 teacheth vs to giue thankes to God for graunting our requestes and working our deliueraunce Verse 22 teacheth vs that that which is reiected of mā is highly estéemed of the Lord those that be his Ver. 23 teacheth vs that all Gods workes are far beyond the reach of our reason specially that great mistery of sending his sonne into the world Ver. 24 teacheth vs that because we are dul and heauy to consider of matters of spirituall mirth which the Lord giueth vs we should prouoke and stir vp one an other to doe the same Ver. 25 teacheth vs to pray for the safety and prosperity of our Princes Ver. 26 teacheth vs that no man either in Church or common wealth should take vpon him an office without warrant from God also that it is the duty of the ministers to blesse and pray for both their Princes and people Ver. 27. teacheth vs that whatsoeuer prosperity we haue we haue it from the Lorde onlye and of his mere mercy alone also that we should prepare and present our sacrifices of praise vnto the Lord. Ver. 28 teacheth vs that the more particular féelings we haue of Gods graces the more we should labour to prayse his name Ver. 29 deliuereth the same doctrines with verse 1. Psalme 119 Aleph FOr as much as the holy Ghost it selfe hath diuided this long Psalm into 22 partes Di. according to the number of the letters of the hebrew Alphabet I take it that it should be at the least superfluous if not vngodly to vse or make any other diuision of it Euery part of this Psalme containeth eyght verses euery verse also beginning with the same letter that the parte beginneth withall which was vsed as I suppose both to note out the excellency of the Psalme and also to helpe memory sée before Psal 111. in the verye beginning This Psalme as manye other Psalmes before going hath no Title Se. and therefore nothing can be sayd of certaintie notwithstanding very likely it is that Dauid was the pen man which the holy Ghost vsed in making writing this excellent Psalme Aleph this is the first letter of the Hebrew Alphabet and is here put downe to note and sette out the firste parte of this Psalme Whiche I thinke dothh specially consist of two parts or points Di. In the first the Prophet putteth down a general proposition teaching the blessednesse of those whiche yéelde obedience to God and his law and this is comprehended in the 4 first verses In the second is contained a particular applying of the same to his own person who earnestly wisheth grace and strength to performe the same and this is in the foure other verses Verse 1. Blessed i. abundaunce of blessednesse is vnto those that are vpright in their waye i. that haue a pure and vpright affection to follow righteousnesse and which referre their whole life to that marke the word way is put here for maner of liuing or course of life as Psalme 1 ver 1.6 and walke in the law of the Lord i. order and rule their life and conuersation according to Gods law Vnder the word walking hée comprehendeth life and conuersation and vnder the word law hee comprehendeth all the doctrine of Gods word contained in the law and Prophets he sheweth by this that true blessednesse is not in them that are wise in their own eyes and imagine in their own fantasie some holinesse in themselues but in them that giue themselues ouer to the obedience of Gods word Ver. 2. Blessed are they sée verse 1. of this Psalm that kéepe vz. not only in their hart to beléeue them as true and righteous but obserue them also in their outward acts and behauiour his testimonies i. his commaundements whiche testifye and witnesse to vs his will For these seuerall words law testimonies statutes c. whiche are so often vsed in this Psalme and for the difference of them sée before Psalm 19.7 8 9 and séeke him i. the Lorde vz. according to his will reuealed in his word with their whole hart i. not giuing part to him and part to the worlde but giuing all to him to whome it alone is due Hee declareth by this manner of spéech that God will not be serued with eye seruice only but also with a frée and sound affection of the hart Verse 3. Surely they work none iniquity vz. whiche is able to condemne them because all their sinnes are fully aunswered in Christs obedience for he meaneth not that
neither hee himselfe imagined neither should we imagine any fleshly thing of God Ver. 2. Beholde euen as the eies of seruants looke vz. earnestly and attentiuely vnto the hand of their misteris i. vnto their power aide and helpe not doubting of their faithfulnes succour and defence neither yet looking for aide from others besides their misteris and as the eyes of a maide vz. looke and wayte vpon the hande of her maistresse i. the power helpe and succour of her whom God hath placed ouer her as before in this verse so our eyes vz. both of our bodyes and of our mindes as ver 1. of this Psalme wait vz. with patience continuance vpon the Lorde vz. only our God i. whom we serue and worshippe vntill hee haue mercy vpon i. vntil he shewe by effect that hee wil take pitie vpon vs and deliuer vs out of our griefs the woord vntil in this place meaneth not as though that then they would leaue of to trust in him but it noteth continuance and perpetuity of tyme sée Psalm 110.1 and many other places Ver. 3. Haue mercy vpon vs vz. that are so greatly distressed and afflicted O Lorde haue mercy vpon vs this doubling of their prayer noteth both their great earnestnes and also their great néede wherein they were for wee haue suffered vz. a long while together to much contempt vz. from the proud and wealthy men of the world as may appeare by the next woordes following Verse 4. Our soule i. euen our whole life is filled to full vz. in our iudgements if thou O Lord thinke it so also of the mocking of the wealthy i. with the mockes and taunts which the rich men of the world vomit out against vs and he speaketh thus because that many times riches ingender fearcenes and pride of heart and of the dispitfulnes of the proude i. with that despite and hatred which the proude vse against vs. Do. Verse 1. Teacheth in all extremities whether men sticke to vs or forsake vs to hang vppon the Lorde our God onely Verse 2. Teacheth vs by a notable similitude neuer to leaue off either trust in God or prayer vnto him til such tyme as hée graciously looke vppon vs and graunt vs our petitions Verse 3. Teacheth vs to bee earnest in prayer with the Lorde our God Ver. 4. Setteth out the naughty nature of the wicked men of the worlde who can doe nothing else but mocke and disdayne the sonnes and seruants of the most high God Psalme 124 THe Prophet in this Psalme specially propoundeth two things Di. first in what case he and the rest of the godly should haue béene through the rage of the wicked had not the Lorde taken their part ver 1.2.3.4.5 secondly hee prayseth the Lorde for setting him and others frée from the great dangers wherin they were and so concludeth the Psalme in the commendation of Gods grace and power ver 6.7.8 The title is expounded before Psalme 122. in the title thereof Ver. 1. Se. If the Lorde vz. by his almightie power and presence had not béene on our side i. had not taken our partes may Israel nowe say vz. very iustly and truely hee putteth this worde Israel for the people of God as Galat. 6.16 Verse 2. If the Lorde had not béene on our side by this repetition of one and the selfe same thing hee noteth both the greatnes of the daunger wherein they were and the excellency of the benefite which God did bestow vpon them in deliuering them from the same and it may stand vs in stéede of a bridle to keepe vs occupied in the meditation of Gods deliueraunces to the end we forget them not when men vz. casting all feare of God and loue of his people aside rose vp vz. in their rage and madnes against vs vz. to destroy vs. Ver. 3. They had then swallowed vs vp quicke i. without all doubt they had destroyed vs and by these woordes swallowing vp quicke they signifie both the barbarous crueltie of the enemie and also their owne weakenes to resist so mightie enemies and here marke that very likely it is that Dauid made this Psalme in his owne name and the name of the Church when their wrath was kindled against vs i. when they were set on a rage presently as it were to destroy vs. Ver. 4. Then the waters i. the great abundaunce of their wrath and fury and the daungerous estate of affliction wherein wee were Sée Psalm 69.1 had drowned vs i. had ouerwhelmed vs and quite and cleane destroyed vs and the streame vz. of their rage had gone ouer our soule i. had persed euen vnto the inward man and had doubtles taken away our life Verse 5. Then had the swelling waters gone ouer our soule hée repeateth the same thing againe both to set out the cruelty of the enemies and the desperate estate as it were wherein they themselues were that by this meanes Gods mercie might bee the more magnified who had graciously deliuered them from the same and in that they compare the forces of their enemies to great riuers streames waters and such like they therby declare that the enemies had more outwarde force then the Churche had and they doe it also to this ende that declaring it in his liuely colours other men might bee made the better to féele it Ver. 6. Praysed be the Lord vz. continually for this his great goodnes mercy towards vs which hath not giuen vs vz. vp that is deliuered vs or made vs which in his iustice for our sinnes he might haue done as a pray i. to be spoyled and deuoured vnto their téeth i. vnto their cruelty and rage hée compareth the enemies here to wild beastes that with their téeth teare in sunder such things as they get to pray vpon Ver. 7. Our soule i. our life and we our selues as sundry times before and namely Psal 120.2.6 is escaped i. is graciously deliuered and so by that meanes hath escaped their barbarous cruelty euen as a birde vz. taken in a foulers snare or grinne and yet notwithstanding is by some mean or other deliuered escaped thence out of the foulers snare i. out of that snare which the foulers lay for it or for thē the snare vz. which our enemies prepared and layd for vs and this word sheweth that the wicked did ioyne to their force and violence treason and subtiltie and that yet notwithstanding Gods people yea though they were voyd of counsell and of force were miraculously preserued by Gods owne hande is broken vz. through the might and power of our God and wee are deliuered vz. through his goodnes out of al those dangers Ver. 8. Our helpe i. the help and succour which we looke for and must haue is i. standeth onely and is no where else to be found but in the name of the Lorde i. in his might power maiesty goodnes c. as Psa 20.1 which hath made heauen and earth this is expounded before Psal 121. ver 2. Do.
of shafts and arrowes still whiche he had put downe in the other verse before going for this is a reason of the thinges which go before they i. neyther the fathers nor the children for so largely would I take it shall not bee ashamed i. they shall not giue place to their enemies but shall ouercome them yea and shall possesse the gates of their enemies as is promised whē they speake with their enemies vz. face to face in the gate vz. eyther of the Citie if it be besieged or else in the place of publike iustice because the iudges were wont to fit in the gates of the Citie to determine publike causes as Genesis 34 20. Deut. 25 7. 2 Samuel 15.2 and in many other places Ver. 1 Teacheth vs that nothing eyther in house or citty Do. can be well begun go well forwarde or come to good end except the Lord be the directer and guider thereof Verse 2 teacheth vs that no meanes eyther lawfull or vnlawfull can performe any thing except the Lords blessing concurre with the same and yet we should not therefore neglect the meanes but vse them alwayes with prayer to God to blesse them to vs so farre forth as maye make for his glory and our comfort Verse 3 teacheth that children are a blessing which it pleaseth the Lord to bestow vppon the sonnes of men not that wée should conclude them to be accursed that want them For the want of blessing yea of sundrye blessing maketh not accursed for who then should be blessed Verse 4 doth teache vs both how good and profitable holy education is to children and also what fruite it yéeldeth to wit in the children readinesse and obedience to the parents Verse 5 teacheth vs that good children are a singular glorye vnto their parents yea and they adde estimation vnto themselues also Psalme 128. Di. THis Psalme may be diuided into two parts In the first the Prophet doth both generally and particularly set out the blessinges of God towards the faythfull Verse 1 2 3. In the second part hée assureth them of the continuaunce of Gods fauour and blessing vpon them and their posterity ver 4 5 6. Se. The title is expounded before Psalme 120. Ver. 1. Blessed is euery one vz. of what estate or condition soeuer he be and that word blessed containeth in it abundance of blessednesse q.d. he shal be plentifully blessed whosoeuer he bée that feareth the Lord i. that rightly serueth and worshippeth him He putteth the beginning of Gods seruice for the whole for wee can neuer rightly serue God til we haue a reuerent feare of his maiesty printed in our hartes walketh in his wayes i. that kéepeth his commaundements and directeth his life according to such lawes as God hath prescribed For God doth not otherwise allow of our life except it be reformed according to his law walking is put here as in sundry other places of the Psalmes for order of lise and conuersation Verse 2. When thou eatest this by the consente of the best interpreters would be turned thus for thou shalt eat shewing a reason as it were of his blessednesse and not as though the godly man were not blessed till hée did eate the fruit of his labours which many times he doth in this life and so the blessing of God vpon him in this life should be called into question and doubte we will therefore turne it thus for thou vz. that hast a care and conscience to fear God and marke how he passeth from the third person to the second shalt eate vz. quietly thorow Gods blessing and fauour towardes thee meaning by eating enioying and liuing by the labours of thine hands i. that whiche thou thy selfe with thy hand hast laboured for q.d. no forrain enemy nor any extortioner shal spoile thée of that which thou hast trauailed for but thou shalt enioy with al profit vse it with al pleasure thou shalt be blessed vz. with all maner of blessings from the Lord both outward and inward both bodily spirituall and this is another grace that God wil shewe to his seruants it shal be well with thée vz. whersoeuer thou art whether at home in thy house or abroade in thy fields as is promised Deut. 28 3. meaning also by this maner of spéeche that euen all his affayres businesses should mightily prosper go well forward Ver. 3. Thy wife shal be as the fruitfull vine i. shal beare thée many childrē as the fruitful vine doth many clusters and bunches of grapes posteritye séede is reckoned amongst the outward blessings that God bestoweth vpon his on the sides of thine house some expound it thus nigh to thy house Methinketh he alludeth to the common custome of men who plant vines vnder their houses and at the sides of them specially at the sides of them where they may haue the most sun by which they may be most defēded frō the cold for heat maketh the Vine plentiful faire and flourishing and thy children vz. which god shal giue thée by hir shal be what like the Oliue plants i. as faire as pleasaunte as the plants of yong Oliue trées or as the yong trées themselues yea I stretche it somewhat further that is they shal be alwayes gréene fresh florishing and increasing sée Psal 52 8 round about thy table by this spéech he expresseth the great delight that children bring vnto their fathers while they sée them as many in number so neate and trimme standing alwayes as it were in their fight Ver. 4. Le here he stirreth vp the faithfull both to behold and also to acknowledge the blessings of God reckoned vp before and these that followe after surely vz. without all doubt thus vz. as is before expressed and as hereafter followeth shal the man be blessed i. euery man as verse 1 of this Psalme that feareth the Lord sée also ver 1 of this Psalme Now we must know that hee promiseth the faithfull earthly blessings from God not that they should stay and rest themselues there but to the end that by the same they might be lifted vp to the meditation of the heauenly life Verse 5. The Lord vz. whom we serue and worship out of Sion i. out of the place wherein he dwelleth and is worshipped and here he putteth the faythfull in minde that it is because of the couenaunte which he hath made with thē that he bestoweth these graces vpon them not for any merite or worthines in them shal blesse thée vz. with his grace and fauour and that so largely and plentifully that thou shalt sée i. both with the eyes of thy body with the eyes of thy faith yea that thou thy self shalt enioye the wealth i. the prosperitie peace and all maner of goodnesse sée Psal 122 9. of Ierusalem i. of the Citie and Church of God because God was serued therein so that he descendeth from particular blessings to the common blessing of the whole Church from whence as it
busie with him either the Philistine as 2 Sam. 5. or els some other as 2. Sam. 8. Ver. 1. Blessed i. praised and that continually be the Lord my strength i. he who alone giueth me strength to ouercome mine enemies sée Psal 18.2 which teacheth my hands to fight vz. against his mine enemies meaning hereby also that God gaue him strength to ouercome them as wel as knowledge in warlike affaires to deale with them and my fingers to battaile i. apteth them and maketh thē able to indure fighting Ver. 2. He vz. alone is my goodnesse i. whatsoeuer good thing I haue eyther within mee or without mée hee is the Fountayne from whence it floweth meaning also that hée had euer felte GOD liberall and mercifull towards him my Fortresse my Tower and my deliuerer my Shield all these termes are expounded Psalme 18.2 and in him I trust vz. stedfastlye and continually which subdueth vz. by his almighty power my people i. the subiectes that hée hath giuen me vnder me i. vnder the obedience of me and my lawes he meaneth that GOD did put into the hartes of his people a minde willing and faythfull to commit themselues vnder him and his gouernment Ver. 3. Lord what is man i. of himselfe what account or regard is he to be had in that thou regardest him vz. so greatly and so much as thou doest or the sonne of man i. his posterity how great or famous soeuer it bée that thou thinkest vppon him vz. in such great mercy and with so fatherlye a care sée Psalme 8. verse 4.5 c. Verse 4. Man is lyke to vanitie i. to a thing of no accounte or regarde or to a vayne thing In an other place hée sayeth that they are vanitye that the chéefe men are but lyes and to laye them vppon the Ballance they are altogether lighter then vanitie Psalme 62.9 his dayes i. the dayes of this life in this worlde are like a shadowe that passeth vz. oute of mennes sightes and remembraunces quicklie and sodainlie q.d. his life is but short and of small continuaunce see Iob. 14.1.2 see also for this verse Psalme 39.5.6 and psalme 90. almoste throughout Ver. 5. Bow thine heauens O Lorde vz. to come to succour and help me this is spoken of God according to mens vnderstanding he calleth the heauens Gods owne both because he created them and hath his principal habitation and dwelling in them sée for this phrase 2. Sam. 22.10 also Psal 18.9 and come downe vz. to deliuer me from the hands of mine enemies persecutors touch vz. in thy wrath and furie q.d. thou néedest not vse al thy power or any great might against them begin but only to lay thy hand vpon them q.d. and do but touch them as a man would say softly and yet they shal be consumed the mountaines i. my most high and mightie enemies this kind of metaphor is very often vsed in the Prophets sée Isai 2.14 they shal smoke yea burne and that to their owne destruction he putteth the beginning of their miseries for the accomplishment and ful performaunce thereof And hee vseth all these maner of speaches both in this verse and in the verse following that hee might more excellently set out Gods power who deliuereth his after a wonderful sort and that he might declare that no worldly lets or hinderaunces are able to do any thing against Gods infinite power which hee apprehended by faith Ver. 6. Cast forth the lightning scatter them vz. one from an other so that they may not be able to gather their forces together againe q.d. by thy heauenly wisedome and power destroy and ouerthrow them shoot out thine arrowes vz. against them vnderstanding by arrowes either thunders or some other particular iudgments and consume thē vz. vtterly and from amongst men that they may no longer molest me and thy people Ver. 7. Send thine hand from aboue i. display and make manifest here below vpon the earth thy might and power which séemeth after a sort to be shut vp in heauen because thy seruants be not deliuered from their distresses deliuer me vz. of thy goodnes and through thy power from the rage and violence of those that persecute me and take me vz. who am ready to be drowned with troubles out of the great waters vz. which are ready to ouerflow and drowne mee by great waters he doth not only vnderstand the grieuous afflictions wherein he was but also the extreme rage of his enemies who did breake in vppon him as waters of the sea into the land sée Psal 18.4 also 69.1 also 124.4 and from the hand i. from the power and force of strangers this may be referred either to coūterfeit and bastardly Israelites who though they bragged in mouth that they were good people yet were they in déede starke naught or else to thē that were in déed idolaters and infidels such as the Philistines were and to these latter would I rather apply it Ver. 8. Whose mouth talketh vanity i. who doe nothing else but speak and vtter vaine and vncertaine thinges proudly promising vnto themselues great things and their right hand is a right hand of iniquitie i. they are vnfaithful people and ful of subtilty and haue no certainetie nor assuraunce in them This speach is borrowed from the common custome of men who when they make a promise giue one another their hands sée Gal. 2.9 Ver. 9. I wil sing vz. euen from my heart a new song i. a singular and excellent song sée Psal 98.1 vnto thée O God vz. when thou shalt haue performed these graces in deliuering me and ouerthrowing mine enemies and the Prophet maketh this promise and carieth with him a purpose to performe it because he was certainely perswaded and assured that God would in déed do both the one and the other sing vnto thée vpon a viole and an instrument of ten strings sée Psal 33.2 also Psal 92.3 he meaneth that he would vse these instruments as meanes to stirre vp his affectiōs and to prouoke him more earnestly and heartily to serue the lord Ver. 10. It is hee vz. alone that giueth vz. of his goodnes and mercy deliuerance vz. from all dangers and distresses and rescueth vz. when no other can do that for him Dauid his seruaunt i. me whom he hath aduaunced to this honour to serue him in the gouernment of the kingdome and thus hee speaketh of himselfe in the thirde person from the hurtful sword i. from the sworde of his enemies who did purpose to hurt him if they coulde haue caught him or ouerthrowne him wée may also stretch this worde further as that vnder it he should comprehende all the daungers through the which hee had passed and hee meaneth that this should be the argument or matter of the song that hee woulde sing to the Lorde Ver. 11. Rescue me vz. O Lord for vnto him onely hee directeth his prayers and deliuer me vz. who am in distresse and daunger on euery