of Hell as it were and doth therefore set up as loud a cry after God as once Micah did after his mawmets Judg. 18. and farre greater cause he had And to the Lord I made supplication He knew that the same hand alone must cure him that had wounded him neither was Gods favour recoverable but by humble confession and hearty prayer Some think to glide away their groans with games and their cares with cards to bury their terrours and themselves in wine and sleep They run to their musick with Saul to building of Cities with Cain when cast out of Gods presence c. sed haret lateri lethalis arundo but as the wounded Deer that hath the deadly arrow sticking in his side well he may frisk up and down for a time but still he bleedeth and will ere long fall down dead so it is with such as feek not comfort in God alone as make not supplication to Him for Him as return not to God who hath smitten them nor seek the Lord of Hoasts Isa 9.13 Vers 9. What profit is there in my blood c i.e. In my life say some q. d. To what purpose have I lived sith Religion is not yet settled In my death say others Diolat and better a violent death especially and out of thy favour Now all beleevers have ever abhorred such a kind of death before they were reconciled to God and had a true feeling of his grace Shall the dust praise thee c See Psal 6.6 with the Note Vers 10. Hear O Lord and have mercy upon me When faith hath once said to God what it hath to fay it will wait for a good answer relying on his mercy and expecting relief from the Lord as here David doth looking in the mean whiles through the anger of his corrections to the sweetneffe of his loving countenance as by a Rain-bow we see the beautifull image of the Suns light in the midst of a dark and waterish cloud Vers 11. Thou hast turned from mee my mourning c. Sustulisti luctum latitiam attulisti See the Note on vers 5. Ver. 12. To the end that my glory may sing praise to thee i.e. That my tongue oyled from an heart enlarged may exalt thee according to my bounden duty and thine abundant desert A good tongue that watcheth all opportunities to glorifie God and edifie others is certainly a mans great glory but an evill tongue is his foul shame Basil expoundeth glory by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit or soul The Chaldee Paraphrast Laudabunt to honor abiles mundi The glorious ones of the World shall praise thee O Lord my God I will give thanks unto thee for ever Epiphonematica pathetica conclusio Davidi ex summis calamitatibus erepto familiaris He concludeth as he began ingaging his heart to everlasting thankfullnesse and therein becoming a worthy pattern to all posterity PSAL. XXXI A Psalm of David made say Vatablus and others at that time when Saul pursued David in the Wildernesse of Maon 1 Sam. 23.24 But by many circumstances and passages of this Psalm it appeareth more probable that it was as the former composed when Absolom was up 2 Sam. 15.10 c. See vers 11 12 22. of this Psalm with 2 Sam. 17.24 27. 19.33 Joseph Autiq. lib. 7. cap 9. Vers 1. In thee O Lord do I put my trust Hic Psalmus varia mixtus magna affectnum vicissitudine insignis est This Psalm is strangely mixt and made up of many and diverse passions and petitions according to the change of times and estate In the time of affliction he prayeth in the time of consolation he praiseth the Lord Ercles 7.15 In these three first verses is little said but what had been before said and is already opened Let mee never be ashamed i.e. Repulsed worsted defeated In thy Righteousnesse And not according to mine own Righteousnesse saith Kimchi or according to thy faithfullnesse Vers 2. 〈…〉 This repetition of his petition is no vain babbling as Mat. 6.9 but an effect and an evidence of greatest earnestneffe as Mat. â—6 44 For an house of defence Where the enemy can as little hurt mee as when I was in the Hold 1 Sam. 22.4 Vers 3. For thou art my Rock and my fortresse Such places David had been forced to fly to but stil he trusted in God Lead mee and guide mee Duc me deduc me A Metaphor from Captaines and Generalls who lead on their armies with greatest art and industry Vatab. Vers 4. Pull mee out of the net That noted net as the Hebrew hath it Nam Zâ— denet at rem notam omnibus saith Kimchi David was not caught in it but the enemies presumed he would be so selling the hide before the beast was taken as did likewife the proud Spaniards when coming against England in eighty eight they triumphed before the victory and sang Tu qua Romanas suevisti temnere leges Hispano disces subdere collajugo But blessed be God the net brake and wee escaped Psal 124.7 For thou art my strength As a tree is strongest at the root and a branch or bough next the trunck or stock and the further it groweth out from thence the smaller and weaker it groweth too So the nearer the Creature is to God the stronger and on the contrary Vers 5. Into thine hand I commit my spirit So did our Saviour so did St. Stephen and diverse of the dying Martyrs with these very words most apt and apposite surely for such a purpose But what a wretch was that Huberâ—â— who dyed with these words in his mouth I yeeld my goods to the King my body to the grave and my soul to the Devill Thou hast redeemed And so hast best right unto mee O Lord God of truth I know whom I have trusted Vers 6. I have hated them that regard lying vanities i.e. Idols or ought else besides the living God who giveth us all things richly to injoy 1 Tim. 6.17 See Jon. 2.8 with the Note Vanitates vanitatis Vatablus rendreth it and telleth us that some understand it of Astrology R. David doth so in this Note of his upon the Text Astrologos in cantatores in fuga mea non consului sed in Domino prophetis ejus confisus sum I have not consulted Astrologers and Soothsayers in my trouble but have trusted to the Lord and his Prophets Vers 7. I will be glad and rejoyce In the midst of trouble faith will find matter of joy as extracting abundance of comfort in most desperate distresses from the precious promises and former experiences Thou hast known my soul in adversity God knows our souls best Psal 1.6 and wee know him best in adversity Isa 63.16 the Church thought she should know him in the midst of all his austerities Vers 8. Thou hast not shut mee up c. i.e. Not given mee into their power See Psal 27.12 Thou hast set my feet in a large room So that
her that is for his Church or for her that tarried at home vers 12. a periphrasis of the Church in the times of primitive persecution especially till the Almighty scattered those persecuting Princes Some of the Jew-Doctors understand it of Gog and Magog It was white as snow in Salmon Or She was white as snow in Salmon not only as the wings of a Dove but glorious and glittering as snow on that high hill Judg. 9.47 48. At the top of the Alpes nothing is to bee seen but snow which hath lain there beyond the memory of man and as some say ever since the flood The same may be as true of Salmon which some here take for a Noun substantive common and render its albe sees in â—â—ligine thou shalt wax white in darknesse The old Emperour Andronicus lighting upon this verse in his Psalter and applying it to himself Turk hist fol. 164. was much setled and sastisfied concerning his troubles Vers 15. The Hill 〈◊〉 God is as the hill of Basan Basan was fat and fettile but Sion was better because the place where Gods honour dwelled any relation to whom dâ—th greatly ennoble any place or person so Gen. 17.21 22 Israel have blessed twelve Princes shall he beget but my covenant will I establish with Isâ—â—â— Since thou hast been precious in my sight thou hast been honourable Isa 4â— â— Vers 16. Why leap ye ye high bills Why do ye pride and please your selves in your privileges of nature so faire above this of 〈◊〉 Quare 〈…〉 so some render it and tell us that the originall word 〈◊〉 is Syriack 〈…〉 to irritate to insult or contend with any one This is the Hill which God desireth to 〈◊〉 in This 〈…〉 and doth still of the Church from the rest of the World The Lamb Christ is on Mount Sion Revel 14.1 Vers 17. The Chariots of God are twenty thousand Heb. The Chariot to note the joynt-service of all the Angels who are here called Shinan of their changeableness now taken away by Christ say some of their precellency above other Creatures say others as being second or next unto God the chief Princes the Nobles of that Court as Dan. 10.13 Michael one of the chief Princes The Seventy render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cheerful ones such as are in joy and tranquillity freely serving God in all his Warres carrying the Elect and marching about them The Lord is among them as in Sinai i.e. The Angels make Sion as dreadful to all her enemies as those Angels made Sinai at the delivery of the Law See Heb. 12.22 In the holy place Holy for the time whilst God appeared there so 2 Pet. 1.18 Tabor is called the holy Mount Vers 18. Thou hast ascended on high As a Conquerour doth on his triumphal Chariot the Romans ascended up to the Capitol Plut. in Aemyl leading their Captives bound behind them and giving gifts unto the people They might have this custom from David and these words might be the peoples acclamation to David or as some think both the Kings and peoples acclamation to the Ark that notable Type of Christ to whom St. Paul applieth it Ephes 4.8 9. and teacheth us to understand it of his wonderful Ascension Thou hast led captivity captive i.e. Thou hast captivated those that once held us in captivity for so Gods justice required Isa 33.1 so he had fore-promised Isa 24. Rev. 13.10 and so Christ hath fulfilled Coloss 2.15 saving his people to the uttermost from Sin Death Hell and the Devil who had taken them alive captive at his pleasure 2 Tim. 2.26 Thou hast received gifts for men Heb. In man some render it in Adam Qualia erant in Adams talia dat Christus saith Eugubinus Christ gave such gifts to his people for if he received with one hand he gave with the other Sed Beth servilis non praeponitur proprio nomini and the fruits of his Victories are all for his Subjects as were in Adam True it is that hee repaireth Gods once-lost Image in them but the gifts here meant are mentioned by the Apostle Ephes 4 11. viz. Apostles Prophets Evangelists Pastors Teachers for the perfecting of the Saints for the work of the Ministery for the edyfying of the body of Christ c. Lo these were those gifts that Christ bestowed upon his Church at the day of his Coronation and solemn inauguration into his Throne at the time of his triumphant Ascension These he received that he might give and he held it more blessed to give than to receive A like expression wee have Hos 14.2 Receive us graciously Heb. Take good sc to bestow it upon us as Acts 2.23 Yea for the rebellious also Rebellion at first till thou hast given them a better heart See Rom. 4.5 5.6 or if they continue so yet they may share in common gifts and external priviledges That the Lord God might dwell among them viz. in his religion and true worshippers for which end he giveth restraining grace to the very rebellious Vers 19. Blessed be the Lord who daily loadeth us sc With blessings or with crosses turned into blessings as being sanctified and having their properties altered for of themselves they are fruits of sin and a peece of the Curse Let us not load him with our iniquities c. Vers 20. He that is our God is the God of Salvation Or This God is unto us a God of Salvations in the Plural so that he can save us and doth from a thousand deaths and dangers and when he hath delivered us to day he both can and will do it again to morrow he hath for his people omnimodam salutem And unto God the Lord belong the issues from death When we think there is no way but one for us he appeareth as out of an Engin and pulleth us out of Deaths jaws The Lord knoweth how to deliver his 2 Pet. 2.9 from the most desperate and deadly dangers Peter might well say it for he had the experience of it Acts 12. Christ hath the Keys of death Rev. 1.18 the sole dominion and disposal of it 〈…〉 mortis Vers 21. But God shall wound the 〈◊〉 of his enemies 〈◊〉 caput a wound in the head if deep and God strikes no small blows is mortal Christ will break the head of those that bruise his heel that attempt any thing against Him and his By Head here Diodate understandeth the Devil that Prince of the World Deut. 32.42 Psal 110.6 Hab. 3.13 Evil spirits in Scripture are called Shegnirim shag-haired Levit. 17.7 Isa 13.21 And they go on in their trespasses they do infinitely hate God and sin that sin against the Holy Ghost every moment But the most understand it of wicked men And the hairy scalp of such a one as goeth on still c. This is Gods enemy that by his wilful wickedness striketh and as it were shooteth at God runneth upon him even upon his neck and upon the thick bosses
they were first written And the people which shall be created Created in Christ Jesus unto good works Eph. 2.10 Isa 51.16 his regenerated people For God planteth the heavens and layeth the foundations of the earth that be may say to Zion Thou art my people Vers 19. For he hath looked down from the height c. This is no small condescention sith he abaseth himself to look upon things in heaven Psal 113.6 From heaven did the Lord behold the earth That is his poor despised servants that are in themselves no better than the earth they tread on Vers 20. To hear the groaning of the prisoner Those prisoners of hope held so long captive in Babylon the cruelty whereof is graphically described Jer. 51.34 Vers 21. To declare the Name of the Lord in Zion This shall bee the business of the converted Gentiles to make up one Catholick Church with the Christian Jews and to bear a part in setting forth Gods worthy prayses See vers 18. Vers 22. When the people are gathered together sc to the Lord Christ For to Shilâ—â— shall be the gathering of the people Gen. 49.10 And the Kingdoms to serve the Lord As they did under Constantine the Great Valentinian Theodosius which three Emperors called themselves Vasalles Christi as Socrates reporteth the Vassals of Christ And the like may be said of other Christian Kings and Princes since who have yeelded professed subjection to the Gospel and cast their Crowns at Christs feet Vers 23. He weaâ—ned my strength in the way This is the complaint of the poor captives yet undelivered In via hoc est in vita quia bic sumus viatores in coelo comprehensores here wee are but on our way to heaven and wee meet with many discouragements He shortned my dayes viz. According to my account For otherwise in respect of God our dayes are numbred Stat sua cuique dies Vers 24. Take me not away in the midst of my dayes Heb. Make me not to ascend Serus in coelum redeam Fain I would live to see those golden dayes of Redemption Abraham desired to see the day of Christ Job 8. Simeon did and then sang out his soul All the Saints after the Captivity looked hard for the consolation of Israel Thy years are throughout all generations And that 's the comfort of thy poor Covenanters who are sure to participate of all thy goods Vers 25. Of old thou hast laid the foundation c. Here is a clear proof of Christs eternity Heb. 1.10 because he was before the creation of the world and shall continue after the consummation thereof vers 26 27. So the Saints a parte pest 1 Job 2.17 The world passeth away and the lusts thereof but he that doth the will of God abideth for ever Vers 26. They shall perish i.e. They shall change form and state being dissolved by the last fire 2 Pet. 3.7 10. But thou shalt endâ—re Heb. Stand and with thee thy Church Mat. 22.32 Yea all of them shall wax old as a garment Which weareth in the wearing so do the visible heavens and the earth what ever some write de constantia naturae Isaiah saith It rotteth as a book that is vener andae rubiginiâ— and wasteth away as smoak chap. 65.17 and 66.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tucetu Arab. At a vesture shalt thou change them The Greek hath roul them confer Isa 34 4. Vers 27. But thou art the same Therefore immutable because Eternall ut nihil tibi possit accedere vel decidere Vers 28. The children of thy servants shall continue By vertue of the Covenant and that union with thee which is the ground of communion If it could be said of Cesar that he held nothing to he his own that he did not communicate to his friends how much more of Christ Propterea bene semper sperandum etiamsi 〈◊〉 ruant the Church is immortal and immutable PSAL. CIII A Psalm of David Which he wrote when carried out of himself as far as heaven saith Beza and therefore calleth not upon his own soul onely but upon all creatures from the highest Angel to the lowest worm to set forth Gods praises Vers 1. Bless the Lord O my soul Agedum animulâ— mi intima mea visera A good mans work lyeth most within doors he is more taken up with his own heart than with all the world besides neither can he ever be along so long as he hath God and his own soul to converse with Davids Harp was not ofâ—ner out of tune than his heart which here he is setting right that he may the better make melody to the Lord. Musick is sweet but the setting of the strings in tune is unpleasing so is it harsh to set out hearts in order which yet must be done and throughly done as here And all that is within me All my faculties and senses The whole soul and body must be set a work in this service the judgement to set a right estimate upon mercies the memory to recognize and retain them Dent. 6 11 12. and 8.14 the Will which is the proper seat of thankfulness the affections love desire joy confidence all must bee actuated that our praises may be cordial vocal vital In peace-offerings God called for the sat and inwards Vers 2. Bless the Lord O my soul David found some dulness and drowsiness hence he so oft puts the thorn to the breast hence he so impeâ—â—ously instigateth his soul as One shere phraseth it And forget not all his benefits Forgetfulness is a grave look to it Eaten bread is soon forgotten with us as it is with children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pinâ—u neither perisheth any thing so soon with many as a good turn Alphonsus King of Arragon professed that hee wondred not so much at his Courtiers ingratitude to him who had raised many of them from mean to great estates which they little remembred as at his own to God Vers 3. Who forgiveth all thine iniquities David not only taketh upon him with an holy imperiousness laying Gods charge upon his soul to be thankful but intending to shew himself good cause why to be so he worthily beginneth with remission of fin as a complexive mercy and such as comprehendeth all the rest He had a Crown of pure gold set upon his head Psal 21. But here hee blesseth God for a better Crown vers 4. Who crowneth thee with loving kindness c. And how was this Crown set on his head but by forgiving all his iniquities Who healeth all thy diseases Corporal and spiritual Quod saniâ—as in corpore id sanctitas in corde Jehovah Rophe or the Lord the Physician as he is called Exod. 15.26 cureth His people on both fides maketh them whole every whit See Isa 19.22 Mat. 8.17 He bore out diseases Vers 4. Who redeemeth thy life from destruction From hell saith the Chaldee from a thousand deaths and dangers every day All this Christ our kind kinsman doth for us dying
vitae And it is to bee observed that here all men are spoken to as wedded because this is the ordinary estate of most people See 1 Cor. 7.1 2. At this day every Jew is bound to marry about eighteen years of age or before twenty else hee is accounted as one that liveth in sin and how the Popish clergy professing continency have turned all places into so many Sodoms who knoweth not And walketh in his wayes The true reverentiall fear of God will easily form the heart to a right obedience They that fear the Lord will keep his Covenant Psal 103.13 with 18. and therefore was the Law delivered at first in that terrible manner Vers 2 For thou shalt eat the labour of thy hands That is thou shalt reap and receive the sweet of thy sweat whether it bee of the brow or of the brain according to the kind of thy calling Isa 57.10 And although thou bee forced to live by the labour of thine hands whence mans life is called the life of his hands yet that shall bee no hinderance to thy happiness but a furtherance of thine account Happy shalt thou bee and O shall bee 〈◊〉 with thee The Chaldee thus expoundeth it Happy thou in this World and good shall it bee unto thee in the World to come Vers 3 Thy Wife shall bee as a fruitfull vine Full of bunches and clusters of rich ripe Grapes so shee of Children and those vertuous the little-ones hanging on her breasts as Grapes on the Vine the Elder as Olive-plants straight green fresh and flourishing Psal 52.9 legitimate also as the Olive admitteth no other grass Indeed the Olive set into the Vine yeeldeth both Grapes and Olives whereby is represented the naturall affection that is betwixt the Mother and her Children The Vine and the Olive are two of the best fruits the one for chearing the heart the other for clearing the face Psal 104.15 the one for sweetness the other for fatness Judg. 9.13 both together implying Simon Biâ—â—is◠〈◊〉 that a great part of a mans temporal happiness consisteth in having a good Wife and Children It is said of Sylla that hee had been happy had hee never been so married And Augustus his wish was but all too late Utinam aâ—t caelebs vixissem aâ—t orbus periissem Oh that I had either lived single or dyed childless 〈◊〉 By the sides of thy house Where Vines are usually planted that they may have the benefit of the Sun The modest wife is domiporta found at home as Sarah in the Tent not so the Harlot Prov. 7.12 Thy Children like Olive-plants See the Note before on this verse Round about thy Table Making a most delectable inclosure Vers 4 Behold that thus shall the man bee blessed c. Behold and that thou q. d. Know it for a truth and rest assured of the blessednesse of married couples whatsoever the Devill and his Agents speaking basely of marriage suggest to the contrary so bee it they fear the Lord for that 's it that sweeteneth and sanctifieth all estates of life whatsoever Vers 5 The Lord shall 〈◊〉 thee out of Zion viz. With spirituall benedictions Ephes 1.3 and these are far better than all other that Heaven and Earth afford Psal 134.3 And thou shalt see the good of Jerusalem i. e. The prosperity of the Church without which all other comforts are to a good soul but as so many Ichabods A good Christian injoyeth them not but is even sick at heart of the afflictions of Joseph Amos 6.6 Vers 6 Yea thou shalt see thy Childrens Children A faithfull man shall abound with blessings Prov. 28.20 hee shall have all that heart can wish or need require And peace upon Israel Procured in part by thy piety and prayers PSAL. CXXIX VErs 1 Many a time Or Much and long Have they i. e. The Persecutors that deserve not a name The rich man is not named as Lazarus is because not worthy They shall bee written in the Earth Luk. 10. Jer. 17.13 Afflicted mee i. e. The whole community of Saints spoken of here in the singular for their 1 Unity 2 Paucity From my youth The first that ever dyed dyed for religion so early came Martyrdome into the World May Israel now say Who yet are promised peace Psal 128.6 but so was Josiah and yet he dyed in battel 2 Chron. 34.28 But the very God of peace had sanctified him throughout and so altered the property of his affliction that it was subservient to his salvation Vers 2 Many a time c. Anadiplosis ad exaggerationem q. d. They have done it and done it again but could never atchieve their design viz. to supplant and eradicate mee which might not bee Oppugnarunt non expugnâ—â—unt however the Vulgar so rendreth here The Church is invincible Athens took upon her of old to bee so and Venice late boasteth the like but time hath confuted the one and may soon do the other when the Church shall stand firm because founded on a Rock More truly may it bee said of it than t was once of Troy Victa tamen vinces eversaq Trâ—ja resurges Obruet hostiles illa ruina domes Ovid de 〈◊〉 Vers 3 The plowers plowed upon my back Which was never without some Cross upon it yea some plough passing over it The Church is Gods Husbandry and hee will bee sure to plow his severall what ever becommeth of the wild waste She is his threshing-flore Isa 21.10 and hath but little rest or respite Enemies are flails to thresh off our husks files to brighten our graces ploughs and harrows without which wee should bear but a very thin crop Gods people do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sow the seed of prayer in the long furrows which those plowers made on their backs like as the Jews in their feasts break their glasses as Jerusalem was broken They made long their furrows Heb. Furrow as if there were totum pro 〈◊〉 corpus Here haply the Psalmist alludeth to those exquisite torments whereunto many of the Martyrs were put sulcati fidiculiâ— Vers 4 The Lord is righteous That 's a ruled case and must bee held for a certain truth whatever wee are or our Persecutors Hee hath cut asunder the cords of the wicked That is their harness their ploughtraces nam continuatur tropus Rusticus so that the plough is loose and the horses at liberty all their forces and designs are broken Vers 5 Let them all bee consounded c. And if those that hate Zion how much more those that hurt her with their virulent tongues or violent hands Vers 6 Let them bee at the grass c. They are cursed with a witness whom the Holy Ghost thus curseth in such emphaticall manner in such exquisite tearms Vers 7 Wherewith the Mower filleth not his hand As holding it not worth gathering in Wicked men are useless creatures as Stratonicus in Athenauâ— saith that the Hill Hamus was for eight months in the year
Sanctuary-men continens pro contento Hearts and hands must both up to Heaven Lam. 3.41 and God bee glorified both with spirits and bodies which are the Lords 1 Cor. 6.20 And bless the Lord Like so many earth'y Angels and as if yee were in Heaven already say Vers 3 The Lord that made Heaven and Earth And therefore hath the blessings of both lives in his hand to bestow See Num. 6.24 Bless thee out of Zion They are blessings indeed that come out of Zion choice peculiar blessings even above any that come out of Heaven and Earth Compare Psal 128.5 and the promise Exod. 20.24 In all places where I put the memory or my name I will come unto thee and bless thee PSAL. CXXXV VErs 1 Praise yee the Lord praise yee Praise praise praise When duties are thus inculcated it noteth the necessity and excellency thereof together with our dulness and backwardness thereunto O yee Servants of the Lord See Psal 134.1 Vers 2 Yee that stand in the house See Psal 134.1 In the Courts Where the people also had a place 2 Chron. 4.9 and are required to bear a part in this heavenly Halleluiah Vers 3 Praise the Lord for the Lord is good scil Originally transcendently effectively hee is good and doth good Psal 119.68 and is therefore to bee praised with mind mouth and practice For it is pleasant An angelicall exercise and to the spirituall-minded man very delicious To others indeed who have no true notion of God but as of an enemy it is but as musick at funerals or as the trumpet before a Judge no comfort to the mourning wife or guilty prisoner Vers 4 For the Lord hath chosen God 's distinguishing grace should make his elect lift up many an humble joyfull and thankfull heart to him And Israel for his peculiar treasure Such as hee maketh more reckoning of than of all the World besides The Hebrew world here rendred peculiar treasure seemeth to signifie a Jewell made up of three precious stones in form of a triangle Segullâ—h 〈◊〉 dici Sâ—gol 〈…〉 The Saints are Gods Jewels Mal. 3.17 his ornament yea the beauty of his ornament and that set in Majesty Ezek. 7.20 his royall Diadem Isa 62.3 Vers 5 For I know that the Lord is great As well as good vers 3. This I beleeve and know Job 6.69 saith the Psalmist and do therefore make it my practice to praise him And that our Lord is above all Gods Whether they bee so deputed as Magistrates or reputed as Idols Vers 6 Whatsoever the Lord pleased This the Heathens did never seriously affirm of any their dunghill deities sure it is that none of them could say I know it to bee so De diis utrum sint non ausim affirmare said one of their wise men Vers 7 Hee causeth the Vapours Not Jupiter but Jehovah See Jer. 10.13 Hee is the right Nubâ—coga Maker of the Metcors whether fiery aiery or watery Job 26.8 9 28.26 27 37.11 15 16. 38.9 See the Notes there Hee maketh lightenings for the Rain Or With the Rain which is very strange viz. that fire and water should mingle and hard stones come cut of the midst of thin vapours Hee bringeth the winde out of his treasuries Or Coffers store-houses where hee holdeth them close prisoners during his pleasure This the Philosopher knew not and thence it is that they are of so diverse opinions about the winds See Job 36.27 28 c. Job 37. throughout Vers 8 Who smote the first-born of Egypt And thereby roused up that sturdy rebell Pharaoh who began now to open his eyes as they say the blind mole doth when the pangs of death are upon him and to stretch out himself as the crooked Serpent doth when deadly wounded Vers 9 Who sent tokens and wonders Vocall wonders Exod. 4.8 to bee as so many warning-peeces Vers 10 Who smote great Nations Who by their great sins had greatly polluted their land and filled it with fiâ—th from one end to another Ezra 9.11 And slow mighty Kings Heb. Bony big mastiff fellows quasi â—ssâ—tâ—s five 〈◊〉 as the word signifieth Vers 11 Sihon King of Amorites A Giant like Cyclops And Og King of Bashan Of whom the Jews fable that being one of the 〈◊〉 Giants hee escaped the flood by riding affride upon the Ark. Vers 12 And gave their lands for an heritage Which hee might well do as being the true Proprietary and Paramount Vers 13 Thy Name O Lord c. Else O nos ingratos Vers 14 For the Lord will judge his people Judicabit id est vindicabit hee will preserve them and provide for their wel-fare And hee will repent himself This is mutatio rei non Dei effectus non affectus Some render it Hee will bee propitious Others hee will take comfort in his Servants See Judges 10.16 Vers 15 16. The Idols of the Heathen See Psal 115.4 5 6 c. Vers 17 Neither is there any breath in their mouths If they uttered Oracles it was the Devil in them and by them As for those statues of Daedalus which are said to have moved Aristot Diod. Sic. Plato spoken and run away if they were not tyed to a place c. it is either a fiction or else to be attributed to causes externall and artificiall as quick-silver c. Vers 18 They that make them c. See Psal 115.8 Vers 19 Bless the Lord And not an Idoll Isa 66.3 as the Philistines did their Dagon and as Papists still do their hee-Saints and shee-Saints Vers 20 Yee that fear the Lord Yee devout Proselytes Vers 21 Blessed bee the Lord out of Sion There-hence hee blesseth Psal 134.3 and there hee is to bee blessed Which dwelleth at Jerusalem That was the seat of his royall resiance per inhabitationis gratiam saith Austin by the presence of his grace who by his essence and power is every where Enter praesenter Deus hic et ubique potenter PSAL. CXXXVI VErs 1 O give thanks unto the Lord This Psalm is by the Jews called Hillel gadel the great Gratulatory See Psal 106.1.107.1.118.1 For his mercy endureth for ever His Covenant-mercy that precious Church-priviledge this is perpetuall to his people and should perpetually shine as a picture in our hearts For which purpose this Psalm was appointed to bee daily sung in the old Church by the Levites 1 Chron. 16.41 Vers 2 For his mercy endureth for ever This is the foot or burthen of the whole song neither is it any idle repetition but a notable expression of the Saints unsatisfiableness in praising God for his never-failing mercy These heavenly birds having got a note record it over and over In the last Psalm there are but six verses yet twelve Hallelujahs Vers 3 O Give thanks to the Lord of Lords That is to God the Son saith Hierâ—â— as by God of Gods saith hee in the former verse is meant God the Father who because they are no more but one God
Christ hath written for us also the great things of his Law And should they then be counted a strange thing Hos 8.12 See the Notes there His Gospel likewise he hath written to you that beleeve on the name of the Sonne of God 1 John 5.13 and ponder his Passion especially which is therefore so particularly set downe by four faithful Witnesses Sphinx Philos that men may get it written not on the nailes of their hands as one once did but upon the tables of their hearts there to abides as a perpetual picture Non scripta solùm sed sculpta as He said that we therein beholding as in a glasse the love of our Lord might be changed into the same image till our hearts became a very lump of love to him who loved us and washed us from our sinnes in his owne blood and made us Kings and Priests unto God and his Father Rev. 1.5 6. Ver. 2. The Lord God of heaven hath given me This good language Cyrus might well learn of Daniel who flourished under his reign Dan. 6.28 probably acquainted him with the prophesies that went before of him Isa 44.28 and 45.1 Jaddus the High-Priest did the like many years after to Alexander the Great who not only thereupon spared the Jewes but highly honoured them as Josephus relateth Here then we see this Potentate of the earth giveth unto the Lord the glory due unto his Name Psal 29.1 2. acknowledging him the blessed and onely Potentate 1 Tim. 6.16 One that both is in the heavens and also doeth whatsoever he pleaseth both in heaven and in earth Psal 115.3 and 135.6 The God of heaven saith He hath given me all the Kingdomes of the earth This was farre better then that of Alexander the Great whom when Lysippus had pictured looking up to heaven with this Posie Iuppiter asserui terram mihi tu assere coelum c. Alexander was so delighted with it that he proclaimed that none should take his picture but Lysippus Plin. lib. 6. cap. 16. All the Kingdomes of the earth i. e. Many of them so that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mighty Monarch an absolute Emperour But to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sole Lord of the whole world was never yet granted to any though the great Cham of Cataia is reported to cause his Trumpets to be founded every day assoone as he hath dined Heyl. Geog. in token that he giveth leave to other Princes of the earth whom he supposeth to be his vassals to go to dinner And the proud Spaniard who affecteth to be Catholick Monarch was well laughed at by Sir Francis Drake and his company Camd. Elis for his device of a Pegasus flying out of a Globe of the earth set up in the Indies with this Motto totus non sufficit orbis But he affecteth an universal Monarchy and so perhaps did Cyrus which maketh him here speak so largely And he hath charged me Et ipse commisit mihi so Junius rendereth it The word signifieth to visit one either for the better or the worse But according to the Chaldee and Syriack use it signifieth to charge or command as it is here and 2 Chon 36.22 fitly rendered But how knew Cyrus this charge of Almighty God otherwise then by books Like as Daniel who probably shewed him those Prophesies of Esay concerning him understood by Jeremy 25.12 and 29.10 that the seventy years captivity were accomplished and by Ezekiel chap. 31.1 2 3. c. which he had read likely and revolved he was the better able to give a right interpretation of Nebuchadnezzars dreame Dan. 4. To build him an house at Jerusalem i. e. To rebuild that which had beene once built by Solomon whence Hegesippus not having the Hebrew tongue will have Hierusalem so named quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solomons Temple a stately house indeed and one of the seven wonders of the world For albeit it was but one hundred and twenty foot long and fourty foot broad whereas the Temple at Ephesus was two hundred fourty and five foot long and two hundred and twenty foot broad Yet for costly and choyce materials for curious and exact workmanship for spiritual employment and for mystical signification never was there the like edifice in the world And happy had it beene for Cyrus if laying aside all his warlike expeditions and atchievements he had wholly applyed himself to the building of this holy house and to the study of those things that there he might have learned for his souls health Jerusalem which is in Judah Jerusalem was part of it in Judah and part in the tribe of Benjamin The house here mentioned viz. the Temple stood in Benjamin as was foretold it should by Moses four hundred and fourty years before it was first built by Solomon Deut. 33.12 And of Benjamin he said The beloved of the Lord that is Benjamin his darling shall dwell in safety by him and the Lord shall cover him all the day long and he shall dwell betweene his shoulders that is betwixt those two mountains Moriah and Sion wherein the Temple was built Now because Benjamin was the least of all the tribes of Israel and because so much of it as lay within Judah Josh 19.1 9. was comprized under Judah 1 Kings 11.13 therefore is the Temple here said to be in Jerusalem which is in Judah Hereby also this Jerusalem in Judah is distinguished from any other Jerusalem if there were any place in the world so called besides We reade of Pope Sylvester the second who sold his soul to the Devil for the Popedome that saying Masse in a certaine Church in Rome Funcc Chronol Jacob. Reu. pag. 109. called Jerusalem he fell suddenly into a Fever whereof he died the Devil claiming his owne For the bargaine betwixt them was that he should continue Pope till he sang Masse in Jerusalem and now intellexit se à Diabolo amphiboliâ vocis circumventum little dreamt the Pope of any other Jerusalem but this in Judah and this cost him his life Lib. 5. cap. 17. Anno Dom. 1003. Eusebius telleth us that Montanus the Haeresiarch called his Pepuza and Tymium two pelting parishes in Phrygia Jerusalem as if they had beene the only Churches in the world Hist David George p. 3. Hofman the Anabaptist had the like conceit of Strasburg in Germany and Becold of Munster both which places they called the new Jerusalem Ver. 3. Who is there among you of all his people Many there were among them that affirmed deeply of being the people of God who yet tanquam monstra marina passed by this Proclamation with a deaf eare and preferring haram domesticam arae dominicae a swinesty before a Sanuctary chose rather to abide in Babylon and there to dwell amongst plants and hedges 1 Chron. 4.23 making pots for the Kings garden then to go up to Jerusalem So that besides this O yes by the King God was faine to cry Ho Ho
which might be some help to him Of the sonnes of David sc Of David the King See 1 Chron. 3.22 Verse 3. Of the males an hundred and fifty Great account was made of males under the Law Blounts voyage more then of the females and so there is to this day among the Jewes who hold women to be of a lower creation made onely for the propagation and pleasure of man c. This their conceit is their folly yet their posterity approve their sayings He did better who stiled woman the second Edition of the Epitome of the whole world Sure it is that soules have no sexes and in Christ there is no respect had more to the male then female Gal. 3.28 Verse 4. Of the sonnes of Pahath-Moab Haply so called because some of his progenitours had dwelt in Moab He was a Covenanter Neh. 10.14 Verse 5. The sonne of Jahaziel The father is named but not the sonne but why who can tell Et patet lucet pagina sacra Verse 6. Of the sonnes also of Adâ—i A Covenanter too Neh. 10.16 Verse 7. Jesbaiah Of the same name but not the same man that is mentioned verse 19. Verse 8. The sonne of Michael A name afterwards given to Jesus Christ Dan. 10.13 Rev. 12.7 signifying Who is as God Hence some conceive that it is not so fit to call a childe Michael Emmanuel c. Verse 9. Obadiah the sonne of Jehiel This Obadiah as also Zechariah verse 11. and Azgad verse 12. sealed the Covenant Nehem. 10. not without oath and execration It is both lawful and in some cases needful for good people solemnely to binde themselves to bounden duties Hereby saith a grave Divine as true intention earnest desire prudent jealousie and holy zeale are manifested so is a dull spirit much quickened and the weak wayward revolting flesh bridled and curbed yea and bound to her good behaviour Verse 10. The sonne of Josiphiah See verse 5. Verse 11. Zechariah the sonne of Bebai See verse 9. Verse 12. And the sonnes of Azgad See verse 9. Verse 13. And of the sonnes of Adonikam Some of his sonnes went up before with Zerubbabel ch 2.13 Eposteris posterioribus Tremel These not till now together with Ezra They might want either age or hearts to go at first with their brethren Second thoughts are best many times and Nunquam jerò si seriò That sonne in the Gospel who being bidden go work to day in the Vineyard answered and said I will not but afterwards repented and went wanted not his commendation Matth. 21.29 A learned man descanteth thus upon this Text The lot of Adonikam was below his brethren because he was the last that set foot forward toward their returne Verse 14. And with them seventy males The whole company consisted of one thousand four hundred ninety and six males a good addition to those that went up before with Zerubbabel yet nothing so many as might have beene but that they wanted hearts Rari quippe boni numero vix sunt totidem quot Thebarum portae vel divitis ostia Nili Juvenal Sat. 13. Verse 15. And I gathered them together to the River There was their first Rendevous at the meeting of two Rivers whereof that Countrey was full Psal 137.1 and therefore fertile as the Garden of the Lord whereof it was a part as most Geographers are of opinion And there abode we in tents Glad we had our faces set toward Zion going weeping c. Jer. 50.4 5 and our backs upon Babylon of which we might well say as the Philosopher afterwards did of Athens that it was a pleasant place to travel thorough but not safe to dwell in And found there none of the sons of Levi None but what he afterwards sent for no voluntiers this was lamentable that Levites should be so backward to so good a businesse Here was nomen inane crimen immane Verse 16. Men of understanding Of special note for their wisedome and eloquence such as could present to the people good matter well habited and could well expresse their expositions of the Law being themselves wise and willing to wise others as the Hebrew word signifieth Dan. 12.3 Men of understanding and ready to instruct many Dan. 11.33 Such a man as this is worth his weight in gold Verse 17. At the place Casiphia Where it may seem that there was a Colledge of Levites and Iddo was their President And to his brethren the Nethinims Who were now become men of Mark brethren to Iddo and much sought for by Ezra see Chap. 2.43 for the service they did about Gods house Verse 18. Pausanias And by the good hand of God upon us God was in all this good mans thoughts he set upon every passage as the Ancients did upon every special piece of work they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the onely way to make his journey comfortable thus to converse with God all along Paradisum mente deambulare as Hierome counselled the young Hermite assuring him that so long as he had Paradise in his mind and God in his apprehensions tamdin in eremo non esset so long he should not be in a desert They brought us a man of understanding The Hebrew word Shacal signifieth three things 1. To understand 2. To instruct 3. To prosper Those that understand themselves and teach others shall do much good to themselves and others See the Note on vers 16. This egregiè cordatus homo was Sherebiah as it followeth here and Sherebiah or even Sherebiah confer Neh. 8.7 and 9.4 5. Verse 19. And Hashabiah A man ready to every good work Neh. 3.17 and 10.11 and that 's no small commendation Verse 20. Whom David and the Princes had appointed i.e. continued confirmed and ordered them for they were first appointed and designed to that service by Joshuah and thence called Nethinims All these were expressed by Name Verbis non solùm difertis sed exsertis Verse 21. Then I proclaimed a fast there A day of restraint from food fine cloathes and other delights of life There is a three-fold-fast saith One from meat from mirth and from sin this last crownes all Unlesse God sees turning he sees no work in a fast saith another descanting upon that Text Jon. 3.10 God saw their works that they turned Of a Fast see the Notes on Joel 2.12 That we might afflict our selves before our God Not outwardly onely that 's but the shell Is 58.3 but inwardly also for that 's the kernel of this exercise Jer. 16.29 which else is but bodily and profiteth little something it may as it did Ahab But if rightly performed though it weakeneth the body yet it strengtheneth the spirit making it vigorous and victorious To seek of him a right way for us To edge our prayers and give wings to them for fasting inflameth prayer and prayer sanctifieth fasting hence they go coupled for the most part Luk 2.37 Matth. 17.21 1 Cor. 7.5 And surely if with fasting
and confesse themselves to have been in an errour Hence right or wrong their laws must stand and if any demand a reason Sic vol◠sic jubeo must stop his mouth And Quod ego volo pro Canone sit Let my will be your reason and rule as Constantius said to the Orthodox Bishops refusing to communicate with the Arrians But God who tameth the fiercest creatures had for his poor peoples sake brought Ahashuerus to a better bent so that rather then contract the staine and sting of such barbarous cruelty he will run the hazard of being accounted inconstant and not care though a Retraxit be entred against him as is usually against the Plaintiffe when he cometh into the Court where his plea is and saith he will not proceed In the Kings name an t seale it with the Kings ring He was well perswaded of their fidelity piety and prudence Otherwise it had been too great weaknesse in this Prince who had been so lately abused by Haman to have trusted his whole power in the hands of strangers But natural conscience cannot but stoop to the image of God wheresoever it meeteth therewith and have high thoughts of such as Pharaoh had of Joseph Nebuchadnezzar of those three Worthies Darius of Daniel c. Surely when men see in the Saints that which is above ordinary or beyond their expectation they are afraid of the Name of God which is called upon by them Deut. 28.10 and will entrust them more then any other whatsoever It is a Probleme in Aristotle why man is credited more then other creatures The answer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he alone reverenceth God therefore you may trust him ◠honesty floweth from piety For the writing which is written in the Kings name c. Therefore you must not take it amisse that I reverse not Hamans letters for I also am under a Law whatever my Predecessour Cambyses held to the contrary neither need you doubt but that what you write in my name and signe with my seal will be authentick and passe for a current countermand feare it not Verse 9. Scu'tet Then were the Kings Scribes called This verse is noted to be the longest in all the Bible It was Robert Stevens the Printer I trow that first distinguished the chapters by verses and this he hath done not so well in some places as were to be wished These Scribes were as ready at Mordecai's call as before they had been at Hamans chap. 3.12 neither cared they much what they wrote so that they might be sure it was the Kings pleasure they should do it As for their Religion it may seem to be the same with that of Gallio the Pro-consul Act 18.17 a meer irreligion their Motto Mihi placet quicquid Regiplacet Whatsoever pleaseth the King shall please me and if their hearts could be ripped up there would be found written therein The god of this present world At that time So soon as the word was out of the Kings mouth delay might have bred danger Habent aulae suum citò citò Courtiers are quick of dispatch as they carefully observe their mollissima fandi tempora so when once they have got a grant they lose no time they know that opportunities are headlong and once lost irrecoverable Hannibal Plutarch when he could have taken Rome would not when he would could not Vincere scis Hannibal victoriâ uti nescis said one to him Mordecai made use of the present the nick of time Esther could tell him by experience that a well chosen season is the greatest advantage of an action which as it is seldome found in haste so it is too often lost in delay It is not for Mordecai to drive off any longer the whole Church was in heavinesse and needed comfort and some might be slain ere notice came to the contrary Ad opem brevis hora ferenda est Orid-Metam l. 4. In the third moneth Two moneths and more the poor Jewes lay under the sentence of death in a forelorn condition God loves to help such as are forsaken of their hopes to help at a dead lift to comfort the abject 2 Cor. 7.6 Though Jacob be a worm yet God will not crush him but cherish him And I will restore health unto thee and I will heal thee of thy wounds saith the Lord because they called thee an out-cast saying This is Zion whom no man seeketh after Jer. 30.17 The seasonablenesse of Gods mercies doth much commend them These poor wretches cried and the Lord heard them and saved them out of all their troubles Psal 34.6 This is the moneth Sivan That is May when all things are in their prime and pride and the earth checkred and entrailed with variety of flowers and God is seen to be Magnus in minimis great in the smallest creatures Then did the Sun of righteousnesse arise to these afflicted exiles with healing in his wings Mal. 4.2 Like as the Sun-beams did to the dry and cold earth calling out the herbes and flowers and healing those deformities that Winter had brought upon it On the three and twentieth day thereof The precise time is thus noted not only to set forth the certainty and truth of the history but also to let us see what was the present state of the Church and what is Gods usual dispensation and dealing with his people For two moneths and more they were in a very low and as it might seem a lost condition Now they have eight moneths space of breathing and preparing themselves to their just and lawful defence yet are they not without divers difficulties and discouragements until God had given them a full and final victory over their enemies The Saints prosperity here like checker-work is inter-woven with feares and crosses They must not look for a perpetual serenity till they come to heaven I shall die in my nest said Job I shall never be moved said David How apt are the holiest to be proud and secure to settle upon their lees unlesse God poure them from vessel to vessel This the wise God well knoweth and therefore exerciseth them with interchanges See the circle that he goeth in with his Davids Psal 30.5 to 10. and reckon upon this that if our sorrows be long they are light if sharper the shorter as thunder the more violent the lesse permanent Flebile principium melior fortuna sequetur And it was written according to all that Mordecai commanded Had he not been a man of singular parts he had not been fit for such a service It could not otherwise be but that many eyes were upon him and some evil eyes that would more curiously pry into his proceedings then Laban once did into Jacobs stuffe It behooved him therefore to look to his behaviour and to weigh well his words in dictating such a ticklish edict as this to the Kings Secretaries But God who had called him to this high emploiment did likewise gift him for it He was
enemies as he promiseth to do in many places See Exod. 23.27 Deut. 11.2 5. Jer. 46 c. And as accordingly he did it on the Egyptians Midianites Bapt. Egnat l. 3 Philistines Syrians c. And the like he did for Baldwin King of Jerusalem against the great Calyph for the Hussites against all the force of Germany for the Angrognians against the Popes army that came against them The souldiers told their Captains they were so astonished they could not strike and that the Ministers with their prayers Act. Mon 883. conjured and bewitched them So at the siege of Mountabone whensoever the people of God began to sing a Psalme as they usually did before their sallying forth the enemies coming acquainted with their practice would so quake and tremble Spec. bel sacr 282. crying they come they come as though the wrath of God had been breaking out upon them What was this handful of captives to the whole Persian Empire that they should now become no lesse formidable to them Herodoâ—us then not long after those few Grecians were to this Ahashuerus or Xerxes who having covered the seas with his ships and with a world of men passed over into Greece was afterwards himselfe alone in a small Fisher-boat glad to get back into Asia to save his owne life Verse 3. And all the Rulers of the Provinces helped the Jewes Heb. gave them a lift sc over the brook the brake or whatsoever lay in their way of deliverance This they did out of their respect to the King rather then for any great good will to the Jewes who were generally hated for their Religion and wished out of the world Sit divus modo non sit vivus said that Roman Emperour of his brother whom he maliciously murthered Because the feare of Mordecai fell upon them But much more because God himself over-awed them and dispirited them See the Note on verse 2. How else should he appear to be the God of the spirits of all flesh Exod. 8.11 and that in the thing wherein people deal proudly he is above them How should they come to know themselves to be but men Psal 9.20 and not God and their horses flesh and not spirit c. Isa 31.3 if he did not other whiles make their hearts heartlesse Hos 7.11 their hands feeble Jer. 6.24 Isa 13.7 Ezek. 21.7 their eyes fane Deut. 28.26 their knees knock together as Belshazzars did Dan. 5.6 How else would they ever be brought to bring Presents unto him that ought to be feared Psal 76.7 8. and to say unto him Lord be not thou a terrour to me c. Jer. 17.17 If Mordecai be feared it is because God hath put a Majesty upon him and made him dreadful as Abraham likewise was to Abimelech Gen. 21.22 23. David to Saul 1 Sam. 18.29 the Baptist to Herod our Saviour to the Pharisees Mar. 11.18 Paul and Silas to their Persecutours Acts 16.27 c. And this the Lord still doth that he may dwell upon earth Psal 68.18 scil in his faithful worshippers which wicked men would not suffer if not thus rein'd in and restrain'd And 2ly that praise may wait for him in Zion and unto him may the vow be performed Psal 65.1 Verse 4. For Mordecai was great in the Kings house So great a Favourite as that it was dangerous to displease him and most men coveted his favour It was now in the Court and Kingdome of Persia as it was once at Rome when Sejanus ruled the rost under Tiberius Vt qnisque Sejano intimus ita ad Caesaris amicitiam validus Contra quibus infensus esset meâ—â— sordibus conflictabantur His friends were Caesars friends Tacit. and his enemies were in a very low and lamentable condition And his fame went throughout all the Provinces Auditio ejus the report of him went farre and near Per ora hominum volitabat so the Vulgar Latine He was Claros inter habens nomina clara viros It was every where discoursed that Mordecai was the Kings Darling Kinsman Counsellour that he had saved the Kings life and was therefore promoted to the highest dignity that it were good getting in with him who both could and would reciprocate and remunerate any that should well deserve of him and his people How thankful the Lord Cromwell was to those that had done him any courtesie See Act. and Mon. fol. 1083. How ungrateful Bishop Bonner was to the same Lord Cromwell who had been his great Patron railing at him as the rankest heretick that ever lived c. See in fol. 1087. but this was after his death Leoni mortuo vel mus insultat For this man Mordecai Vir ille insignis though he were but novus homo peregrinis a new-raised man a stranger and one that had brought in a strange alteration of things in the Court and Common-wealth and therefore could not but be much envied and maligned as far as men durst shew themselves against him yet He waxed greater and greater Heb he was going that is growing and greatening See the like Hebraisme Prov. 4.18 Gen. 8.5 For why Difficilimum inter mortales he did gloria invidiam vincere overtop envie and dazzle her eyes with his lustre which saith Sallust is the hardest thing that can be For as the tallest trees are weakest at the tops so doth envy always aim at the highest But maugre malice it self Mordecai was in the number of those few that lived and died with glory gotten by his piety zeal and other vertues neither had his adversaries any thing to complain of him more then his greatnesse Camd. Eliz. fol. 532. as Camden saith of the old Earle of Essex Verse 5. Thus the Jewes smote all their enemies It was the Lords work 1 Sam. â—5 and therefore to do it negligently to keep back their swords from blood had been to incurre that curse Jer. 48.10 as Saul did in sparing Agag Ahab in shewing mercy to Benhadad 1 Kings â—0 4â— whom God had destined to destruction These Jewes as so many Justicers Immedicabile vulnuâ— ense râ—cidendumâ—â—â— were set up by God to do to death these desperate enemies and sith there was no hope of curing to fall to cutting that others might heare and â—eare and do no more so but see and say with the Psalmist Verily there is a reward for the righteous verily there is a God that judgeth in the earth With the strokes of the sword and slaughter and destruction Here then we see what punishments they deserve that are enemies to the Church and sooner or later they shall be sure of For as hard weather rotteth not in the aâ—e so neither do the judgements against Persecutors God himself hath against them and will surely have his penniworths of them his hand that is lifted up in threatning Isa 26.11 will not faile to fall down in punishing and the higher it is lifted the heavier it shall fall Subito tollitur qui
their lives Not one whereof was lost in this hot encounter in this sharp revenge they took off their avowed enemies This was even a miracle of Gods mercy Who would not feare thee O King of Nations c. And had rest from their enemies Or That they might have rest from their enemies who would not otherwise be quieted but by the letting out of their life-blood but would make an assault upon the harmelsse Jewes though it were to die for it so that upon the matter they were their own deathsmen besides the wilful losse of their immortal soules which our Saviour sheweth Mat 16.26 to be a losse 1. Incomparable 2. Irreparable And slew of their foes seventy and five thousand Neither was it any dishonour to them to be God Almighties slaughtermen Even the good Angels are Executioners of Gods righteous judgements as they were at Sodom in Sennacheribs army and oft in the Revelation There cannot be a better or more noble act then to do justice upon obstinate Malefactours But they laid not their hands on the prey They would not once foule their fingers therewith No godly man in Scripture is taxed for covetousnesse that sordid sin See the Note on verse 10. Verse 17. On the thirteenth day of the moneth Adar On this day they stood for their lives that they might rest from their enemies And accordingly On the fourteenth day of the same rested they i. e. the very next day after their deliverance they would not defer it a day longer but kept an holy rest with Psalmes and sacrifices of praise those calves of their lips the very next day whiles the deliverance was yet fresh and of recent remembrance This they knew well that God expected Deut. 23.21 and that he construeth delayes for denials Hag. 1.2 4. he gave order that no part of the thank-offering should be kept unspent till the third day to teach us to present our praises when benefits are newly received which else would soon wax stale and putrifie as fish I will pay my vowes now now saith David Psal 116.18 Hezekiah wrote his Song the third day after his recovery Queen Elizabeth when exalted from a prisoner to a Princesse and from misery to Majesty before she would suffer her self to be mounted in her charet to passe from the Tower to Westminster Englands Eliz. she very devoutly lifted up her hands and eyes to heaven and gave God humble thanks for that remarkable change and turn of things And made it a day of feasting and gladnesse Exhilarating and chearing up their good hearts that had long layen low with a more liberal use of the creatures that they might the better preach his praises and speak good of his name and that sith they could not offer up unto him other sacrifices prescribed in the Law because they were far from the Temple they might not be wanting with their sacrifice of thanksgiving which God preferreth before an oxe that hath hornes and hoofs saith the Psalmist Words may seem to be but a poor and slight recompence but Christ saith Nazianzen calleth himself the Word and this was all the fee that he looks for for his cures Go and tell what God hath done for thee With these calves of our lips let us cover Gods Altar and we shall finde that although he will neither eat the flesh of bulls nor drink the blood of goats yet if we offer unto God thanksgiving and pay our vowes unto the most High Psal 50.13 14. it will be look't upon as our reasonable service Rom. 12.1 Verse 18. On the thirteenth day thereof and on the fourteenth What they could not do on one day they did it on another Men must be sedulous and strenuous in Gods work doing it with all their might and redeeming time for that purpose Eccl. 9.10 On both these dayes they destroyed their enemies They did their work thoroughly Let us do so in slaying our spiritual enemies not sparing any Agag not reserving this Zoar or that Rimmon but dealing by the whole body of sinne as the King of Moab did with the King of Edom Amos 2.1 burn the bones of it to lime destroy it not to the halves as Saul but hew it in pieces before the Lord as Samuel As Joshua destroyed all the Canaanites he could lay hold on As Asa spared not his own mother as Solomon drew Joab from the Altar to the slaughter and put to death Adoniah the darling so must we deale by our corruptions ferretting and fetching them out of their lurking holes as these Jewes did their enemies on the fourteenth day that had escaped the day before Sith we must either kill them up all or be killed by them for as that one bastard Abimelech slew all Gideons sonnes upon one stone so one lust left unmortified will undo the soul And as one sinner so one sin may destroy much good Eccl. 9.18 And on the fifteenth day of the moneth they rested So shall the Saints do after death which will be the accomplishment of mortification for he that is dead is freed from sin Rom. 6.7 and filled with joy Isa 35.10 The ransomed of the Lord shall then return and come to Zion with songs and everlasting joy upon their heads they shall obtain joy and gladnesse and sorrow and sighing shall flee away Verse 19. Therefore the Jewes of the villages c. Pagani This is expounded in the next words that dwelt in the unwalled townes Such as is the Hague in Holland that hath two thousand housholds in it and chuseth rather to be counted the principal village of Europe then a lesser City Made the fourteenth day c. See verse 17. while the Jewes in Shushan were destroying the remainder of their enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Mac. 15.36 This day was afterwards called Mordecai's Holiday And of sending portions one to another See Nehem. 8.10 To the rich they sent in courtesie to the poor in charity and both these to testifie their thankfulnesse to God for their lives liberties and estates so lately and graciously restored unto them Verse 20. And Mordecai wrote these things He wrote with authority as a Magistrate say some that the Jewes should keep these dayes with greatest solemnitie He wrote the relation of these things before-mentioned say others as the ground of this annual festivitie Or else it may be meant more generally that Mordecai was the Pen-man of the Holy Ghost in writing this whole book of Esther as was before hinted And sent letters unto all the Jewes both night and farre Propinquis longinquis that they might all agree together about the time and manner of praising God and so sing the great Hallelujah See 2 Cor. 1.11 2 Chron. 20.26 27 28. Psal 124.1 2. and 126.1 Psal 136. penned for a recorded publike forme to praise God among the multitude Psal 109.20 and in the great Congregation Psal 22.22 25. David would go into the presses of people and there praise the Lord Psal 116.18
of the quick-springs without ever fading or withering psalm 1.3 Jer. 17.8 That is to say he shall have a lively root of faith continually nourished by Gods grace under his safe-guard and favour he shall be strong in all assayes abundant in good works and all manner of blessings Vterque sensus egregius est saith Mercer this also is a good sense but the former I conceive to be the better and more agreeable to the letter of the text Verse 17. His roots are wrapped about the heap c. i. e. they are deeply intrenched and strongly incorporated into the ground wreathed in with the heap as thorns about a hedge The hypocrite seemeth to be notably well rooted not in the world only but in the Church too which we may compare as Plato doth man Intricantuâ— whom he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heavenly plant to a tree inverted with the root above and the branches below Our Saviour speaketh of branches in him seemingly so that bear not fruit John 15.2 These are hypocrites who think themselves to be rooted in Christ and others also think no lesse of them but it proves otherwise for they are fruitlesse as a poll fixed in the earth but not rooted there as a rotten leg cleaves to the body but is no part of it or as wens and ulcers which are taken away without any losse to it How farre an hypocrite may go see the parable of the stony and thorny grounds Matth. 13. See also Heb. 6.4 5. and 16.29 2 Pet. 2.20 21. He may come as far as Kadesh-barnea within eleven dayes journy of the heavenly Canaan and yet fall short of it he may seem to be stedfast and unmoveable as a tree whose roots are wrapped about a rock He seeth the place of stones Mr. Brougthton rendreth it He platteth about the house of stone Others He looketh into the house of stone he looks in at the windowes and so hindreth the light annoying the masters house both below and above who therefore resolves to have him down as it followeth Verse 18. If he destroy him from his place If he stub up this green tree no better surely then the Cyparit of which Pliny writeth that it beareth fruit to no purpose Plin. lib. 10. small berries bitter leaves that it yeilds an ill smell and no pleasant shade or as the box-tree green indeed all the year about but of an offensive smell no fruit and such a seed as all living creatures hate Now if he that is Almighty God destroy him that is the hypocrite as he will do questionlesse totally and speedily swallowing him up what then Then it shall deny him saying I have not seen thee Heb. It shall tell a lie of him c. the place as ashamed to own him shall feign and say We have not seen him we know not what is become of him So Psalm 37.35 26. As they have denyed the Lord that bought them 2 Pet. 2.1 So they shall one day be denied by the places they have bought or builded by the people that once clawed them and cryed them up Verse 19. Behold this is the joy of his way q.d. A goodly joy sure the hypocrites joy is but the hypocrisie of joy a little counterfeit complexion like a slight dash of rain a handful of brush wood or sear thorn under the pot Eccles 7.6 or as weeds that grow on the top of the water floating aloft but touch not the bottome Vt canes solent quando peregre adveaienti Domino adulantur Though it be an exulting joy as the word signifieth a leaping joy such as is that of dogs leaping upon their masters returning home after a journey yet it is not lasting it goes out as snuffe or as a blazing star or at best as the fire of thornes Psalm 118.12 Naz. Yea though for the time it hath been so great that if it had continued but a while it would have overwhelmed them so that their spirits would have expired as some Apostates have professed they have thought themselves in heaven sometimes and have rejoyced accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And out of the earth shall others grow Alii qui alieni erunt ab eo Others who had no relation to him shall succeed him Drus enjoy his estate and eat the sweet of all his labours chap. 27.16 17. Eccles 2.18 and 4.8 Prov. 12.3 A man shall not be established by wickednesse but the root of the righteous shall not be moved See another sense of this and the three foregoing verses verse 16. Verse 20. Behold God will not cast away a perfect man Epilogus sermonis Bildad This is the Epilogue or close of Bildads speech to Job and it hath been the tartnesse of a threatning mixed with the sweetnesse of the promise sowre and sweet we say make the best sawce The strong God will not use or rather abuse his power to the rejecting or reprobating as the Septuagint render it of an upright person but will help him by taking him by the hand as it followeth in the next clause and taking it ill if others do not so too Mercer Isa 51.18 He will never leave them or if sometimes he seem to leave them yet he will not forsake them Heb. 13.5 forsake them he may in regard of vision but not of union desert them for a time as he did Christ himself but not dis-inherite them When they be in the land of their enemies and so may seem quite cast away I will not cast them away neither will I abhor them to destroy them utterly and to break my covenant with them for I am the Lord their God Lev. 26.44 Lo this is the portion of a perfect man As for hypocrites who are semiperfectae virtutis homines as Philo calleth them cakes half-baked Hos 7.8 Christians almost but not altogether Acts 26.29 My God will cast them away because they did not hearken unto him Hos 9.15 Neither will he help the evil doers Heb. He will not lay hold upon the hand viz. to help them or he will not take by the hand the evil-doers that make a trade of sin Non porriget manum malignis Vulg. he will have no communion or commerce with such he will not strike hands or joyn hands with them but wash his hands of them for ever shake them off with a Discedite Depart ye be packing so should we See Dâ—vids both practice Psal 26.4 5 and prayer verse 9. Gather not my soul with sinners c. It was once the prayer of a good Gentlewoman when she was to die being in much trouble of conscience O Lord let me not go to hell where the wicked are for Lord thou knowest I never loved their company here Verse 21. Till he fill thy mouth with laughing c. Here he applies the promise of the divine help to Job and that which is here spoken debent reliquâ— fideles ad se transferre saith Lavater every true believer must
swiftnesse to her wings and maketh her pour or sowce down upon the prey like a thunderbolt so transitory is our time redeem it therefore It is reported of Ignatius that when he heard a clock strike he would say Here is one houre more now past that I have to answer for Verse 27. If I say I will forget my complaint And suffer in silence as thou Bildad hast advised me chap. 8.2 Sorrows are not so easily forgotten Lam. 3.19 remembring mine affliction and my misery the wormwood and the gall The Stoicks boasting of their indolency or ability to bear afflictions without making moane or complaining when it came to their own turn found by experience that they had spoken more trimly then truely and therefore one Dionysius sirnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Flincher fell off for this reason from the Stoicks to the Peripateticks I will leave off my heavinesse Heb. my face viz. the sowrnesse that used to sit upon it as 1 Sam. 1.18 The Pharisees were vultuosi tetrici inamoeni Matth 6.16 of a sad and sowre countenance grim and ghastly they affected to look like Scythians as the word signifieth that they might seem great fasters when as inwardly they were merry and pleasant Jobs case was far different his heart was heavy as lead neverthelesse to give content to his friends he would endeavour to look lightsomely but found a very hard task of it And comfort my self Heb. strengthen viz. so as not to make moane but bite in my pain Invalidumomne naturâ querulum the weaker any thing is the more apt it is to complaine and on the contrary some mens flesh will presently rankle and fester if but razed with a pin onely so some mens spirits they are ever whining Verse 28. I am afraid of all my sorrows That come thronging thick about me and terrifie me they will surely be doubled and trebled upon me hence my sorrow is uncurable if I should resolve never so much against it I should break my resolution and fall to fresh complaints Psalm 39.1 3. Hîc vides saith Lavater Here we may see how little is to be ascribed to mans free-will in the things of God sith it is not in our power to comfort and chear up our selves under afflictions though we would never so fain I know that thou wilt not hold me innocent But wilt hold me guilty and accordingly punish me This was the language of Johs fear had his faith been in heart it would have quelled and killed such distrustful fears and have gathered one contrary out of another life out of death assurance of deliverance out of deepest distresses Deut. 32.36 So 2 Kings 14.26 going into captivity was a signe of Israels returning out of captivity Verse 29. If I be wicked Heb. I am wicked sc in your thoughts and you have so earnestly and effectually affirmed it and confirmed it that I am almost ready to say as you say I am wicked Plato brings in Socrates in his apology to the Judges thus bespeaking them My Lords I know not how you have been affected with mine accusers eloquence whiles you heard them speak for mine own part I assure you that I whom it toucheth most was almost drawn to believe that all they said though against my self was true when they scarcely uttered one word of truth The Chaldee paraphrase reads it I shall be culpable or I shall be condemned Why then labour I in vain Or for nothing as the Chaldee hath it See the like Psalm 73.13 14. Why put I my self to so much fruitlesse pains either in praying to God or apologising to you my friends sith by God I am still afflicted and by you reputed a wicked person Jobs hope was low his endeavour was therefore little Si nihil sperarem nihil orarem saith one Let us pray on God sometimes defers to come till men have even left looking for him till he scarce findeth saith upon earth Luke 18.8 Verse 30. If I wash my self with snow-water Some take the former words I am wicked to be Jobs confession of his own sinfulnesse in comparison of Gods surpassing holinesse And then this followeth very fitly Though I wash my self with snow water i. e. with water as clear as show is white Some read it aquis vivis for aquis nivis spring-water for snow-water And make my hands never so clean Though I wash my hands with soap so some read it as Jer. 2.22 Mal. 3.2 Or Though I wash mine hands in a well where there is no want of water both in-side and out-side as Jam. 4.8 Verse 31. Thou shalt plunge me in the ditch Thou shalt declare me to be no lesse loathsome then he that having fallen into a foul guzzle or nasty jakes abhorreth himself and his own clothes being ready to lay up his gorge at the sight and smell of them The Vulgar hath it Sorâ—ibus intinges me thou shalt dip me in the dirt over head and ears and stain me all over as Diers doe the cloth they colour By the ditch Beza and others understand the grave and by cloaths grave-cloaths q. d. My very winding-sheet shall abhor my filthinesse Take the proud Pharisee for instance and Popish merit-mongers whom the Lord abhorreth Verse 32. For he is not a man as I am He is not such an one nor can be as I am and must be he hath other eyes and thoughts and wayes then creatures have He who is just before men is unjust before God therefore he is no fit match for me to contend withal Have I an arm like God or can I thunder with a voice like him chap. 40.9 Is it safe to contend with him that is mightier then I Eccles 6.10 Surely if I should be so mad as to justifie my self yet I should soon be given to know that that which is highly esteemed amongst men is an abomination in the sight of God Luke 16.15 And we should come together in judgment How can that possibly be when as God is the supreme Judge neither is there any appealing from or repealing of his sentence Verse 33. Neither is there any Dayes-man betwixt us Heb. Any Arguer or Reprover as Gen. 31.24 We call him an Umpire or Referree who hath power to reprove and to lay the blame where he findeth it and finally to compromise the businesse The late Judg Dyer amongst us if there came any controversies of poor men to be tried afore him would usually say that either the parties are wilful or their neighbours without charity because their suits were not quietly ended at home Now saith Job as there is no Judg so there is no dayes-man betwixt me and God If one man sin against another saith good old Eli. the Judg shall judg him but if a man sin against the Lord who can mediate 1 Sam. 2.24 That may lay his hand To moderate and keep us both in compasse and to compose the difference Verse 34. Let him take his rod away from me Having sufficiently set
belongeth unto the Lord Here is much in few Fulgentius saith that the most golden sentence is ever measured by brevity and suavity Brevis suavis planeque aurea est haec sententia Salvation in the full extent of it and it is very comprehensive is of the Lord. It properly denoteth the privative part of mans happiness freedom from evils and enemies of all sorts But it importeth the positive part also fruition of all good and all is from the Lord he alone is the chief efficient and Author of all Act. 4 in Veâ— the true Sospitator the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith Tully is a word so emphatical that other Tongues can hardly finde another word fit to express it See the Note on Jon. 2.9 Thy blessing is upon thy people Selah Or prayer-wise Let thy blessing be upon thy people Etiam qui imprudenter ad Absalomum desciverat Jun. even upon those also who have foolishly taken part with Absalom against me thus David prays for his Rebels as Christ and Stephen afterwards did for their Persecutors and Murtherers but especially upon those that do yet adhere unto me and are shortly to fight for me David knew that victory is of the Lord and must be got by prayer For it Queen Elizabeth could say Cui adhaereo praeest He whose part I take shall get the better how much more may the Lord of Hosts say so This the people also knew and therefore perswaded David not to venture his person amongst them in the Field but to stay at home and pray for them 2 Sam. 18.3 It is better say they that thou succour us out of the City thence shalt thou help us or cause us to be helped that is thy prayers shall prevail with God for our assistance as the Rabbins sense that text Solah or so be it Hoc ratum firmumq esto See vers 2. PSAL. IV. TO the chief Musician Or 〈◊〉 Chro. 25. 1 2. to the most excellent Musick-master to the chief Chaunter Asaph was this and some other Psalms committed that they might be sung in the best manner and with greatest care So Alexander on his Death-bed left his Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Optimatum optime to him that should be the best of the best 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc jamdiu â—onsecutus est Roscius ut in 〈◊〉 quisque arâ—ficio excelleâ—t in suo geâ—ere Roscius 〈◊〉 Cic. de Orat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Tully's Motto that is strive to excel others to crop off the very top of all vertues as Scipio is said to have done to be best at any thing to be careful to excel in good works Tit. 3.8 and to bear away the bell as we say in whatsoever a man undertaketh On Neginoth i.e. Instrumemta pulsatilia stringed Instruments such as are to bee touched or plaid upon with the hand Lord saith Nazianzen I am an Instrument for thee to touch Let us lay our selves open to the Spirits touch and so make musick Vers 1. Here me when I call O God of my righteousness that is O thou righteous Judge of my righteous Cause and of my good Conscience David speaketh first to God and then to men This is the right method Wee therefore speak no better to men because no more to God It is said of Charls the Fifth that he spent more words with God than with men When we are vilified and derigrated by others as David here was let us make God acquainted with our condition by his example But why doth David beg audience and mercy in general only and not lay open to God his particular grievances Surely because he looked upon the favour of God as a complexive blessing that perfectly comprehendeth all the rest as Manna is said to have had all good tasts in it For particulars David was content to be at Gods dispose I humbly beseech thee that I may finde grace in thy sight my Lord O King said that false Ziba to David 2 Sam. 16.4 q. d. I had rather have the Kings favour than Mephibosheths Lands David really had rather have Gods love and favour than all this worlds good and therefore so heartily beggeth it above any thing Thou hast inlarged me when I was in distress Heb. Thou hast made roomth for me Hoc autem in Prophetia dictum est saith R. David this was Prophetically spoken Thou hast that is thou wilt enlarge me who am now in distress God will surely be nearest unto his in their greatest straights and because they have made him the God of their Mountains he will be the God of their valleys also Vers 2. O yee sons of men Yee Grandees Psal 49.3 who think to carry all before you with those big looks and bubbles of words yee who are potent at Court and therefore insolent above measure David having poured out his heart to God in prayer takes heart of grace thus freely to bespeak these great ones his enemies How long will yee turn my glory into shame i. e. attempt to put me beside the Kingdom whereunto God hath designed and destined me You think belike to jeer me out of my right and by casting upon me Cart-loads of Calumnies and contumelies to make me desist and hang up my hopes But it is otherwise beleeve it Psal 14.6 7. yee have shamed the counsel of the poor because the Lord is his refuge But will he therefore give over praying No for in the next words he falls on and says O that the Salvation of Israel were come out of Zion c. How long will yee love vanity c. i. e. trouble your selves to no purpose whiles yee plot and plow mischief to him who is blessed and shall be blessed ingratiis vestris you love you seek that is you both inwardly affect wickedness and outwardly act it but all in vain Vers 3. But know that the Lord hath set apart him that is godly Quod separatum asseruerit that God hath destined mine head to the Diadem of the Kingdom and therefore it shall not be in your power to hinder me Sith voluntas Dei necessitas Rei and this I would have you to know and rest assured of Let us be no less confident of the Crown of Glory Luke 12.32 Fear not little flock for it is your Fathers good pleasure to give you a kingdom And 2 Tim. 2.19 The foundation of God abideth sure having this double seal i. e. The Lord for his part knoweth who are his and we for our parts may know that if we but name the name of the Lord in prayer and depart from evil we shall certainly be saved The Lord will hear when I call unto him Being that I am a godly man a gracious Saint one that have obtained mercy and am thereby made merciful to others for so much the word signifieth I doubt not of audience and acceptance in Heaven God regards not the prayer if the person be not right For Witches some plead that they use
yet none so profitable as the Sheep who hath Wool for Raiment Skin for Parchment Flesh for Meat Guts for Musick and was therefore in Sacrifice so frequently offered Vers 8. The Fowl of the air These Moses seemeth to have forgot in that discontented speech of his Numb 11.22 but God sent those murmurers such a drift of Quails meat of Kings with their bread of Angels as he could not have imagined or hoped for And the Fish of the Sea Piscis of Pasco Many Islands are maintained and people fed by Fish In Hebrew the same word signifieth a Pond or Fish-pool and a Blessing And surely it is a blessing to any Country that they have plenty and dainty of these good Creatures And whatsoever passeth c. As Whales and other great Fishes which make a smooth path in a calm Sea as a Ship or Boat doth Job 41.23 c. See the Note there Vers 9. O Lord our Lord c. Prius incipit Propheta mirari quam loqui desinit loqui non mirari The Psalmist endeth as he began transported with an extasie of admiration So he begins and ends many of his Psalms with Hallelujah Betwixt God and us the distance is infinite and if it were possible our love and thankfulness should fill up that distance and extend it self to infiniteness saith a grave Divine PSAL. IX VPon Muth-Labbon This was the name of a certain Instrument say some the beginning of a Song say others to the tune whereof this Psalm was to bee sung Montanus and many more hold it to be an Annagramatism and render it For the death of Nabal viz. by a covert intimation and inversion of the Letters So in the Title of Psal 7. Cush Benjemini for Kish the Benjamite This is Parcere nominibus dicere de vitiis Vers 1. I will praise thee O Lord with my whole heart This is a gratulatory Psalm wherein David shews his thankfulness Cic. which a very Heathen calleth Maximam imò matrem omnium virtutum reliquaram the Mother of all the rest of the Vertues True thankfulness as one well observeth is here and in the next verse described 1 By the matter of it 2 By the manner First for matter the Psalmist delivereth it in Four parcels Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to come Cipher 1 The acknowledging of God in all 2 A Ciphering and summing up of special Mercies 3 An expression of Spiritual joy in God as well as in his Gifts 4 A dedication of our Songs and selves to his Name Secondly For the manner he presseth 1 Integrity for the subject and object vers 1 2 Sincerity for affection and end vers 2. I will be glad and rejoyce in thee Spiritual cheerfulness is the Mother of Thankfulness Jam. 5.13 Birds when got in the air or on the top of trees and have taken up a stand to their mind sing most sweetly O thou most High God was so first called by Melchisedeck upon a like occasion as here by David Gen. 14.19 20. The Greeks might have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Sun which they worshipped from this Hebrew Helion most High Vers 3. When mine enemies This Tremellius maketh to be the form of praise which the Psalmist professeth that he will sing to God and rendereth it thus That mine enemies returning back are fallen c. And perish at thy presence The victory is of God and to him alone to be ascribed The Romans in their Triumphs presented a Palm to Jupiter The Graecians also thankfully ascribed to Jupiter their deliverance from the Persians wrought by Themistocles and there-hence called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Deliverer Vers 4. For thou hast maintained my right Heb. Thou hast done me judgement Locus hic in signis est saith Polanus this is an excellent place and maketh much to the comfort of Gods poor people that are oppressed by the World ◠the righteous Judge will not fail to right them See Luke 18.7 8. Vers 5. Thou hast rebuked the Heathen c. God first chideth the Churches Enemies by lighter Judgements if these be not improved he destroyeth them Psal 119.21 and because they sought to obscure and extirpate his name from amongst men therefore he puts out their name that is their fame and reputation for ever and yet or for ever and a day as we use to say Ingloria vita recedit they go out in a snuff as did the Primitive and Modern Persecutors of abhorred memory Vers 6. O thou enemy The same whom he called Wicked one in the former verse where the word Wicked is of the singular number q. d. O thou implacable Wretch that wouldst never be reconciled till thou wast ruined which now thou art c. Some read it interrogatively and withall ironically O enemy are destructions come to an end and Cities so wasted that they can never be repaired q. d. So indeed thou hast designed it but art fairly disappointed And the like besel Antiochus Nero Dioclesian Philip the Second of Spain Charls the Ninth of France and other bloudy Persecutors with their devillish thoughts and threats which they could never effect and accomplish Their memorial is perished with them Heb. Of them of them twice for more vehemency The vulgar after the Greek hath it cum sonitu with an humming noyse so that the sound thereof ringeth all the World over R. David rendreth it Memoria eorum periit suntne illi Their memorial is perished have they yet a being any where Vers 7. But the Lord shall endure for ever Vivit Christus regnatque alioqui totus desperassem said that good Dutch Divine upon the view of the Churches enemies i.e. Christ liveth and reigneth for ever setting one foot on the earth and the other on the sea as Lord of both otherwise I should have been altogether hopeless Blessed bee God that he is God was a learned Divines motto Vers 8. And he shall judge the world c. See on vers 4. Vers 9. The Lord also will be a refuge c. Heb. An high tower edita arx wherein men are secured and escape the impressions of an enemy The very Lame and Blinde those most shiftless Creatures when they had gotten the strong Hold of Zion over their heads thought that then they might securely scorn David and his Host 2 Sam. 5.6 7. yet their Hold failed them So did the Tower of Shechem those that ran into it Not so the Almighty his poor oppressed Universal experience sealeth to this truth neither can one instance be given of the contrary Higgaion Selah It is reported of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that living in the Fens and being vext with Gnats Herod Lib. 2. they use to sleep in high Towers whereby those Creatures not being able to soar so high they are delivered from the biting of them So would it be with us when bitten with cares and fears did we but run to God for refuge and rest confident of his help
for to thee doth it appertain Jer. 10 7. Rev. 15.4 Vers 11. The counsell of the Lord of standeth for ever That counsell of his whereby he hath decreed to maintain government amongst men to relieve the oppressed to punish the Wicked to uphold the Church is firm and inviolable Divinum consilium dum devitatur impletur humana sapientia dum reluctatur comprehenditur saith Gregory There is a councell in Heaven will dash the mould of all contrary counfells upon earth Vers 12. Blessed is the Nation whose God is the Lord viz. By speciall favour and covenant The preservation of the Church which hath so few friends on earth and so many enemies in earth and hell is justly brought as an evident argument of the divine providence Christ standeth upon mount-Mount-Zion and that mountain shall bee exalted above all mountaines The Church as it is highest in the favour of God so it shall be set above all the World and het enemies shall be in that place that is fittest for them the lowest the footstool of Christ The people whom he hath chosen Some read it The people which hath chosen Hims for their inheritance It cometh all to one See Deut. 26.17 18 19. Vers 13. The Lord looketh from Heaven Ita râ—spicit universos quasi singulas it 〈…〉 sâ—lâ—s And this Doctrin of Gods particular providence is fides natinnum quarum Deus est Dominus saith Kimchi taught in the Church only Vers 14. From the place of his habitation he beholdeth And this is a very great condescension sith he humbleth himself to behold things in Heaven Psal 113.6 to look out of himself upon the Saints and Angels how much more upon the inhabitants of the earth Vers 15. Unum paâ—â—ter acaliud Kimchi He fashioneth their hearts alike i. e. Ones as well as anothers The Arabick hath it Format sigillatim he fashioneth them severally one after another and not all soules together as the Origenists and some Jew-doctors held Hee considereth all their works Their hearts are not hid from him sith he made them as is said before much lesse their works These God considereth and therefore men had need consider them and turn their feet to his Testimonies Psal 119.59 Vers 16. There is no King saved by the multitude of an hoast Witnesse Sennacherib Xerxes Bajazet Away then with Creature-confidence it will be the ruine of all that rest in it whether it be in men or means that they trust See Psal 62.9 10. with the Notes A mighty man Or A Giant Goliah for instance As the most skilfull swimmers are often drowned So here Vers 17. Pausan An Horse is a vain thing And yet a warlike creature full of terrour See the Note on Psal 32.9 and so swift in service that the Persians dedicated him to the Sun See Job 41.20 Prov. 21.31 With the Notes Vers 18. Behold the eye of the Lord is on them that fear him Hee looketh upon such with singular delight not without sweet intimations of his singular kindnesse and care of their good Upon them that hope in his mercy Here we have a description of that true Church which God will never forsake sc It is a company of such as truly serve God and boast not of their merits but possessing their soules in hope and silence wait for his mercy Vers 19. To deliver their soul Freedom from troubles He promiseth not but deliverance in due time he assureth them and support in the mean while to keep them alive in famine Vers 20. Our soul waiteth for the Lord i. e. Patiently tarrieth the Lords leisure We can both wait and want for a need Vers 21. Our heart shall rejoyce in him We shall be sure of an happy issue and event but yet so as that we pray for it as in the next words Vers 22. Let thy mercy O Lord be upon us according as we hope in thee Not that we would have no more mercy than we have trust but we would shew that our trust is bottomed upon thy promises and that we humbly expect the full accomplishment of the same in due time PSAL. XXXIV VErs 1. A Psalm of David An Alphabeticall Psalm which David newly delivered from the Philistines Semper in Ecelesia his Psalmus piis suit commendatissimus Moller who had taken him prisoner and presented him to their King as a speciall prize composed with singular art as fit to be committed to memory by all godly people who may here meet with many excellent lessons and cordiall comforts When he changed his behaviour Heb. gust um hoc est gestum This he did being put to his shifts but not without sin Lib. 3. Od. 11. for he was splendide mendax as Horace saith of Hypermuestra at the best neither can this dissimulation or officious lye of his be excused as some have by distinctions indeavoured it but in vain Before Abimelech Or Achish King of Gath 1 Sam. 21. for he was binominiâ— saith Aben-Ezra or else Abimelech that is Father-King was his title of honour As Augustus would be stiled Pater Patria the Father of his Country R. Solomon saith that Abimelech was a common name to all the Philistin-Kings as Pharaoh to the Egyptian Who cast him one For a mad man 1 Sam. 21.15 wherein there was a sweet providence of God who can order our disorders to his own glory and our good like as an Artificer with a crooked tool can make straight work or as an Apothecary of a poysonfull Viper can make a wholesome triacle And he departed Into some parts of Judea where he might repent of his sin first as Peter did when got into a corner and then compile this Psalm of thanksgiving to God who had so graciously delivered him out of that hard and hazardous condition not only above but against his desert Vers 1. I will blesse the Lord at all times As not satisfied with any thing I can do herein at any time The Saints have large hearts and could bet eem the Lord a great deal more service than they are able to perform A certain Martyr said at the stake I am sory that I am going to a place where I shall be ever receiving wages and do no more work His praise shall continually be in my mouth For this remarkable mercy especially which I will still be telling of and speaking good of Gods name to as many as I can possibly extend unto This thankfull man was worth his weight in the gold of Ophir Vers 2. My soul shall make her boast in the Lord This holy gloriation is a Christians duty not to be neglected The Church in the Canticles is much in it and so is St. Paul It sheweth an heart full of joyes unspeakable and full of glory 1 Pet. 1. 8. And besides God is thereby greatly glorified Jer. 9.23 24. The humble shall hear thereof and be glad Not for my sake only but their own as conceiving good hope of like deliverance But then they
the Pen-man It seemeth to be of the same time and occasion with Psal 76. Vers 1. Great is the Lord Greater Job 33.12 Greatest of all Psal 95.3 Greatnesse it self Psal 345.3 A degree he is above the superlative And greatly to be praised No mean praises can be meet for so great a Majesty It must be modus sine modo Bern. In the City of our God i. e. Lib. 3. de usu part In the Church for others will not cannot do it to divine acceptation Galen amazed at the wonderfull frame of mans body sang an hymn to the Maker thereof but yet he lived and dyed a Pagan Vers 2. Pulcher surculo Beautifull for situation A beautifull Nymph so R. Solomon Or beautifull for the branch that droppeth balsam saith Moller that is for the Ark there seated Or for the tract and climat as Josh 12.23 situat on the Northside of Jerusalem as Isa 14.13 in a cold drie and clear air as Job 37.22 Sanantur illi qui illic infirms conveniuâ—t saith Kimchi they which come thither weak are made well The joy of the whole earth Not only of the whole Land because thither three times a year the Tribes went up the Tribes of the Lord unto the Testimony of Israel to give thanks unto the name of the Lord Psal 122.4 nor only of the East whereof Jerusalem was held and call'd the Queen Vrbium totius Orient is clarissima saith Pliny see Lam. 1.1 but also of the whole earth Sumen totius orbis as one calleth it and Rabshakeh himself in that more ingenuous than Strato confesseth Judaa to be a Land of Corn and Wine of bread and Vineyards Isa 36.17 Hence it is called the excellency of Jacob Psal 47.4 the goodness of the Lord for Wheat and for Wine and for Oyl and for the young of the flock and of the Herd for all which men should come and sing in the height of Zion Jer. 31.12 but especially for spirituall blessings that their souls might be as watered gardens and they not sorrow any more at all ib. but come to Zion with songs and everlasting joy upon their heads Isa 35.10 for the grace of God that bringeth salvation to all men therehence appearing Tit. 2.11 Isa 2.3 4. If Plutarch could say of Rome in Numa's time that the Neighbour Villages sucking in the air of that City breathed Righteousnesss how much better might the same be said of this City of the great King where God himself was resiant and his sincere service was established Psal 132.13 Vers 3. God is known in her Palaces for a refuge As the City was an ornament to the whole Country so was God to the City as being a common refuge to both and as having his holy Temple there not a professed Sanctuary for impiety as Flâ—â—us â—pitefully stiled it but farre better deserving than Nama's new Temple in Rome did to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sacrary of Faith and Peace where the true God was truly worshiped and found to be a very present help in trouble the beâ—t bulwark Vers 4. For 〈◊〉 the Kings were assembled The Princes of the Philistines 2 Sam. 5. Or Sennacheribs Princes which were all Kings Isa 10.8 Oecolampadins upon Isa 13.19 saith that there were twenty and two Kingdomes in Assâ—ria these all came with combined forces to lay Jernsaiem desolate but could not effect it They passed by together They could do this City dear to God and secured by him the Athenians boasted that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved of God the Hierâ—sâ—lymitans were surely so no more harm than as if they had been so many wayfaring men that had passed by it with their staves in their hands Vers 5. They saw it and so they marvelled None of them could say as Casar Veni vidi vici but the contrary they no sooner saw this Heaven-guarded City but their hearts mis-gave them and they were ready to say as that Duke of Saxeny did who intending to make war upon the Bishop of Magdeburg and understanding that he made no great preparation for defence of himself and his territories but sought help from Heaven by fasting and prayer Insaniat alius said he God blesse mee from such a madnesse as to meddle with a man who confideth in God and committeth himself wholly to his protection They were troubled and hasted away Heb. they fled with an basty or head-long flight being smitten with a suddain terrour such as was that of the Egyptians when their Charret wheels were taken off of the Poilistines when for haste they left their Gods behind them 2 Sam. 5. of the Syrians 2 King 7. when they left all and ran for their lives of the Assyrians when the Angel had slain an hundred eighty five thousand in their camp c. Vers 6. Fear took hold upon them there By So in the former verse and There in this the shamefull flight of these enemies is lively deciphered and as it were pointed at with the finger So Psal 14.5 There were they in great fear for God is in the Generation of the Righteous And pain as of a Woman in Travel Their grief was no less than their fear and it came upon them Certâ— cito subito suddainly sorely irresistably inevitably Vers 7. Thou breakest the ships of Tarshish i. e. Of the Ocean or of the Mediterranean Sea Isa 2.16 23.1 6 10 14. The meaning is like as thou O God with thine East-wind that Euroclydon especially which Pliny calleth Navigantium Pestem the Mariners mischief art wont to dash and drown the tallest ships at thy pleasure so thou both canst and wilt deal by thy Churches enemies To whom therefore this Text should be as those knuckles of a mans hand were to Belshazzer to write them their destiny or as Daniel was to him to read it unto them Vers 8. As we have heard viz. by the relation of our Fore-Fathers Psal 44.1 or rather by the promises contained in the Holy Scriptures which now we see verified and exemplified in our signall deliverances Hierusalems constane protection then is here affevered and assured per comparationem promissionis experientie simul similitèr eam contestantium See the like Job 42.5 with the Note In the City of our God The Church is the City of the living God Heb. 12.22 a City that breedeth men yea Conquerours as Herodotus saith of Ecbatana the Metropolis of the Medes and as Pindarus of another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Herod Clioâ— Nemeis Od. â— God will establish it for ever There shall be a Church till the Worlds end maugre all her enemies Vers 9 We have thought upon thy loving kindnesse Heb. We have silently mused or minded as being amazed or rather amated thereat not able to speak for a while we were so transported when we met in thy Temple for the purpose to praise thee as for thy loving kindnesse towards us so for thy power and Justice exercised on
said our Hen. 7. should delight in War or take every occasion that is offered the World should never bee quiet but wearied with continual Wars Vers 31. Princes shall come out of Aegypt The Gentiles shall one day be called and caused Drum veruns cognoscere colere even Aegypt that Arch-enemy of the Church and Aethiopia the Off-spring of cursed Cham. And Ethiopia shall soon stretch out her hands to God Heb. Shall make her hands to run whereby is noted her speediness in giving or in receiving the Gospel Manibus pedibusque 〈◊〉 omnia faciat It is likely that that good Eunuch Acts 8. Terent. preached the Christian verity which himself had imbraced for goodness is diffusive and Birds when they come to a full heap of Corn will chirp Hist Aethiâ— cap. 137. and call in for their fellow The Habassines are still a kinde of Christians the Nubians have forsaken the Furtherance delivered and embraced instead of it partly Mahumetanism and partly Idolatry through lack of Ministers as Alvarro reporteth Vers 32. Sing unto God ye Kingdoms No such joy as that of the converted Isa 35.10 the ransomed of the Lord shall return and come to Zion with Song and everlasting joy upon their heads c. Bernard for a certain time after his Conversion remained as it were deprived of his senses by the excessive consolations hee had from God The like befell Cyprian Austin and others Vers 33. To him that rideth upon the heavens of heavens i.e. the highest heaven Deut. 10.14 Which were of old And do still remain in the same state Lo he doth send out his voyce i.e. Thundreth as Psal 29. whensoever therefore we hear it thunder Sciamus Deum ipsum laqui hoc est sensibilem reddi Vers 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Altitonans Ascribe ye strength unto God The High thunderer acknowledge your own nothingness submit to his government His excellency is over Israel and his strength c. i.e. His glory shineth no less in Israel than the Thunder roareth in the Clouds Vers 35. O God thou art terrible out of thine holy places So the Sanctuary is called because divided into three parts and here hence God was terrible in his manifestations to his people and in his operations to his enemies See Psalm 67 2 3. Blessed be God Hereupon saith one God was called in Israel Baruc-hu the Blessed as Mark 14.61 with Mat. 26.63 See Luke 1.68 PSAL. LXIX A Psalm of David Quando rebellabat Sheba saith the Syriack made upon occasion of Sheba's rebellion presently after Absoloms Hence he cries out as one almost over-whelmed Vers 1. Save mee O God Thou who delightest to save such as are forsaken of their hopes The Fathers generally take this Psalm to be prophetical touching the passions of Christ and his praying then to the Father David had his troubles which gave occasion to the penning of this Psalm but those were all but as a picture and prelude of Christs farre greater sorrows Spiritus autem sanctus manifestè se prodit in hoc Psalmo For the waters are come in unto my soul Ever after Noahs flood that dismal destruction great and grievous afflictions were set forth by the rushing in of waters and overwhelming therewith Gods wrath was poured upon Christ as a mighty torrent of waters and therefore this expression applied to him hath a special Emphasis his soul was heavy even to the death Fluctus fluctum trudebat One deep called upon another c. O the soul of sufferings which his soul then suffered Vers 2. I sink in deep mire Heb. In the mire of depth or gulf as Babylon was afterwards called Isa 44.27 Here he stuck and under water and so must perish if he had not present help Vers 3. I am weary of my crying As a drowning man whiles he can be heard cryeth for help My throat is dryed Or parched raucitate laborant fancâ—â— Mine eyes fail With much weeping and long looking This is a peece of the curse Levit. 26.16 Christ became a curse for us Gal. 3.13 Vers 4. They that hate mee without a cause c. Christ besides his inward fears and griefs caused by the sense of his Fathers wrath for our sins was set against and assaulted both by men and Devils in that three hours darkness especially with utmost might and malice Then I restered that which I took not away Quod non rapâ—i reddebam Dâ—â—â—â— was dealt with as a felon or false-dealer Christ also was crucified for saying that he was the Son of God Job 19.7 though he held it no robbery to be equall with God Phil. 2.6 The Martyrs likewise were loaden with many 〈◊〉 and false criminations that they might seem to suffer not as Martyrs but as Malefactours Vers 5. O God thou knowest my foolishnese 〈…〉 Thou knowest mine innocency and how true I am of 〈◊〉 fâ—â—ly and those foul faults wherewith they falsely 〈◊〉 Vers 6. Let not them be ashamed for my sake Give mee not up to passions of dishonour to opprobrious practices whereby religion might be reproached or good people reviled and abused much lesse staggered and set at a stand by my sufferings Vers 7. Because for thy sake I have born repreach Whatever mine enemies pretend they strike at thee Lord through my sides and for thy sake alone it is that I am so bespattled that I am even ashamed to look any one in the face The most innocent may upon the fulnesse of an aspersion be put out of countenance Vers 8. I am become a stranger to my Brethren No otherwise than as if I were a Maâ—zer so the Hebrews call a Bastard that is a strange blet to the family Christ came to his own but they received him not yea his own brethren beleeved not on him Job 7. This when the Turks read in our Gospel they wonder and the Jews therefore slander his miracles for not so manifest as we conceive Vers 9. For the zeal of thine house hath eaten mee up Non amat qui non zelat Davids love to God much lesse the Lord Christs would not suffer him to bear with Gods dishonour and the contempt of his ordinances And this was it that procured him so much ill will and such a generall alienation from nearest friends and allyes And the reproaches of them that reproached thee Wicked men eftsoons set their mouths against Heaven and fall soul upon God himself This David and the son of David could not endure nec aliter amare didicit as Basit once answered those that blamed him for appearing so farre for his friend Chrysoft libâ— 2. d sacerdotâ— to his own great danger Vers 10. When I went and chastened my soul with fasting That I might thereby beat down my body and tame that rebel flesh of mine That was to my reproach They said I did it in hypocrisie and design So they dealt by the Baptist that crucifix of mortification Luk. 7.33 Vers 11. I made sack-cloath also
calleth it The heavenly Exchange betwixt God and his people they present dury he conferres mercy Luther saith he would not live in Paradise without the Ordinances as with them he could frame to live in Hell it self And a small village with a godly Pastor and a good people in it is an earthly Paradise saith He. If that Italian Martyr could date his letter From the delectable Orchard of the Leonine prison what may we think of the free use of the ordinances what of Heaven nam facile literatransfertur ad Spiritum Vers 2. My soul longeth As she did who said Give mee Children or else I dye His soul once longed for the waters of the well of Bethlehem but not so earnestly as now to draw waters with joy out of those wells of salvation My heart and my flesh Ut sit sanctitus in corde sanitas in corpore And for obtaining of this whole David cryeth aloud as a child when hungry cryeth every whit of him hands feet face all cry and then the Mother flings by all then she flyes and out-runs her self So here The desires of the Righteous shall be satisfied Prov. 10.24 Vers 3. Yea the sparrow Avis communissima haunteth about houses buildeth about windows and there chirpeth The Heb word ken for a nest hath the first letter bigger than the rest to note Gods providence in teaching birds to build Exclamatio pathetica ex abrupto Trem. And the Swallow a nest for her self c. She hath her name in Hebrew from her liberty to flye boldly and to nestle in mens chimneyes Prov. 26.2 Even thine Altars Or Oh thine Altars so some read it by a passionate exclamation importing strongest desires after them The want of Gods Ordinances should pinch us to the heart Vers 4. Blessed are they that dwell in thy house viz. Those Meniall-servants of thine the Priests and Levites who have their lodgings near thee and their imployment about thee This is still the happiness of Gods Ministers whose holy function and calling both in the preparation to it and execution of it leadeth them to God and holdeth them with him They will be still praising thee As having hearts full of Heaven and consciences full of comfort There cannot but be musick in the Temple of the holy Ghost Vers 5. Blessed is the man whose strength is in thee i.e. Who is enabled by thee both in body and mind to come from the place of his aboad to the solemn feasts In whose heart are the wayes of them Here the old translation In whose heart are thy wayes is far better i.e. As he bringeth his body to the Ordinances so he hath thy wayes or laws ingraven in his heart Vers 6. Who passing thorough the valley of Baca That is of tears say some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. of Mulberry-trees say others the one are moist the other use to grow in more dry places Betwixt them both they may serve saith One to make up a more compleat emblem of this miserable World made up of woes and wants In hoc exilio saith Bernard in hoc ergastulo in hac peregrinatione in hac valle lachrymarum c. Make it a Well They are as chearfull in their travel to Gods house as if they had plenty of water all the way Finis edulcat media the joy of the Lord is their strength whereby they are carried on an end as they say to their journeys end the joyfull preconceit of appearing before God in Zion allaying their great thirst Vers 7. Pergunt tarmatini Beza They go from strength to strength i.e. Lustily and constantly turma turmae subinde sese adjungente one company comming this way and another that out of their several parishes and so they grow stronger and go more comfortably on together Some render it de doctrina in doctrinam vel de academia in academiam they grow til they come to a perfect knowledge of God Every one of them in Zion appeareth before God And then think their pains though never so great well bestowed though then they saw Gods face but obscurely in the dark glass of the ceremonies Popish pilgrims though used hardly and loose much of their estates yet satisfie themselves in this I have that I came for viz. the sight of a dumb Idol What then should not we then suffer to see God in his ordinances c. Vers 8. O Lord God of Hoasts hear my prayer Satisfie mine earnings pantings and inquietations of mind after the liberty of they Sanctuary verse 2. These very desires he calleth prayers Vers 9. Behold Not only Hear see Psal 34.15 with the Note Look upon the face of thine anointed Christi cujus festina adventum saith Kimchi do me good for Christs sake Vers 10. For a day in thy Courts Every Flower hath its sweetness so hath every holy duty its comfort I had rather be a Door-keeper As the Korites were to whom this Psalm was committed and for whose incouragement this might be spoken A Door-keeper is first in last out so would David be in holy assemblies Tardy hearers would be loath to beg this office out of his hand In the tents of wickedness Tentoriis vexationis Kimchi Vers 11. For the Lord God is a Sun and Shield An universal All-sufficient and satisfactory good proportionate to our necessities The Lord will give grace and glory One would think that were enough yea but then here is more than enough No good thing will he with-hold c. and thence is Davids desire so to be about him Vers 12. O Lord of Hosts c. Conclusio Epiphonematica PSAL. LXXXV VErs 1. Lord thou hast been favourable c. Gods free grace and favour is fitly premised as the Fountain and Mother of all the following Mercies This is that other Book Rev. 20 12. that hath our names in it and our pardon Thou hast brought back the captivity of Jacob Of old from Aegypt and alate from the Philistines who after Sauls death miserably tyrannized over Israel till David delivered them Some hold that this Psalm was composed at the end of the Babylonish Captivity Others conceive it may be a prayer for the conversion of the Gentiles who are brought in speaking the whole Psalm throughout Vers 2. Thou hast for given the iniquity c. This is worthily mentioned as a main mercy as a chief fruit of Free-grace Thou hast covered all their sin That that filthy thing may be no longer an eye-sore unto thee In the Original there are Six Homoioteleuta which is an elegancy not to be englished Vers 3. Thou hast taken away all thy wrath Heb. Thou hast gathered it thou hast recollected it that we might not bear it when Sin is once remitted Wrath is soon removed Thou hast turned thy self from the fierceness c. Here are six Hasts drawing in the next Turn vers 4. God hath and therefore God will is a strong Medium of hope if not a demonstration of Scripture-Logicks See
knowledge of the Son of God unto a perfect man c. Ephes 4.13 Vers 12. I will praise thee While he prayed he found his prayer answered and therefore thus breaketh forth into praises Vers 13. 〈…〉 delivered my soul from the lowest hell That is from deadly and desperate dangers Some understand it of the damnation of hell which David had deserved by his sins The Rabbines gloss is A loco adulter is appropriate Vers 14. O God the proud The strangers some read it by the change of a letter in the original who are commonly cruel And the assemblies of violent men Nebulonum some render it sturdy varlets 〈…〉 Vers 15. But thou O Lord art a God full c. These are part of those thirteen Attributes of Almighty God set down and proclaimed by himself Exod. 34.6 Middoth the Rabbines call them that is Properties Vers 16. O turn unto mee Or Look toward mee the life of a beleever consisteth in the light of Gods countenance Give thy strength unto thy servant Master pray lend me your hand saith the servant to his Master when he wants help 〈…〉 q. d. I was both in thy house came religious Parents c. therefore do mee good for their sakes at least as Ismael was blessed for Abrahams Vers 17. Shew mee a token for good Make mee King as thou hast promised and mean while to deliver mee that my greatest adverâ—â—â—â— may be convinced of their malice and madness At the death of some tokens were flown 〈…〉 for instance 〈…〉 and the Sun â—hope of a daâ—â— cloud so full Act. Mon 1544 1547. 1398. that he was forced to look another way PSAL. LXXXVII A Psalm or song Made likely by David after that he had setled the Ark in Mount Sion 2 Sam. 6. and understood that the Temple should be built in Mount Moriah In which two mountains or rather one mountain with two tops the Rabbines say that this Psalm was composed and thereunto they draw the next words His foundation or the argument of this Psalm is in and of those holy Mountains But this seemeth not to be the sense Vers 1. His foundation is in the holy Mountains Which cannot be removed but abide for ever Psal 125.1 Some read it The foundation thereof viz. of the Temple but especially of the Church universall that spirituall Temple built of living stones by God the best Architect Christ himself being the chief corner-stone is in the holy Mountains For out of Zion went forth the law and the word of the Lord from Jerusalem which is therefore called the Mother-Church and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief Church the root of the Gentile-Churches Rom. 11. Damasc l. 4. c. 13. the conversion whereof is here foretold verse 4. and perpetuall happinesse promised Vers 2. The Lord loveth the gates of Zion Nothing but his meer love moved him to make choice of it above all other places there to declare his power presence and goodness He first chose it for his love and then loved it for his choice and so he doth his Church Vers 3. Glorious things are spoken of thee Dicta praedicta told and foretold of thee Heb. in thee sc by the holy Prophets especially concerning the Christian Church See Isa 40. to the end of that Prophecy Nihil honorificum non praedicatur de te nihil praedicatur dete quin sit honorificentissimum Jun. Thou City of God The God of glory Act. 7.1 the great King Mat. 5.35 the only potentate 1 Tim. 6.15 who maketh his Church the place of his residence c. Selah O rem dignam perpetua admiratione O wonderfull Vers 4. I will make mention of Rahab and Babylon Rahab is Egypt and so called for its strength and pride Babel the chief City of the Babylonians These were deadly enemies to Jerusalem which was ground betwixt them as betwixt a pair of Milstones but they shall be reckoned hereafter saith God among my domesticks among those that know mee or rather are known of mee See Isa 19.19 21 25. 1 Pet. 5.13 Behold Philistia The Philistines were ever bitter enemies to the Israelites but shall be converted and become children of the Church See Isa 54.1 44.5 And Tyre Which shall leave heaping and hoarding and imploy her Merchandise to feed and cloath Gods Saints Isa 23.18 Act. 21.3 4. With Aethopia Heb. Cush of Cush the son of Ham their Father and founder Gen. 10.6 Aethiopians they were called from their burnt faces The Eunuch received the Gospel and published it Act. 8. the Christian faith was professed among them as 't is thought from the Apostles time though now for above an hundred years they have again forsaken it This man was born there Natus id est renatus in illa The men of these several and other Countries were born that is born a new and so made free-denisons of the new Jerusalem fellow-citizens with the Saints and of the house-hold of God Ephes 2.19 Vers 5. And of Zion it shall be said This and that man was born in her i. e. Converted and so a daily accession made to the Church of Christ as was by Peters â—ermon c. and now so many Nations Behold the World is gone after him said those envious Pharisees Joh. 12.19 and the Papists grudge as much at the late glorious Reformation begun by Luther wherein so many rejoyce and shall do to all eternity Bucholcerus blesseth God that he was born in the dayes and was bred under the discipline of holy Melancthon Luthers colleague Divisae his operae sed mens fuit unica pavit Ore Lutherus oves flore Melanethen apes Beatus Ludovicus would be called Ludovicus de Pissiaco rather than take greater titles because there hee became a Christian Hee thought no birth to a new birth in Christ no parentage to that of God to his Father the Church to his Mother Christ to his elder Brother c. Some apply this text to the places of holy mens birth and tell us that he loves the very ground his servants tread on the very air they first breath in their walls are continually before him Isa 49.16 he thinks the better of the houses where they dwell And the highest himself shall establish her So that the gates of Hell shall not unsettle her Other states and Polities have their times and their turns their rise and their ruine not so the Church Vers 6. The Lord shall count when he writeth up the people When he maketh his Cense-book called the writing of the house of Israel Ezek. 13.9 the Lords book of remembrance Mal. 3.16 the Register of the living in Jerusalem Isa 4.3 he shall muster them in the roll of his souldiers number them in the catalogue of his Citizens call them in the nomenclatura of his Disciples c. A glorious priviledge surely As well the singers as the players c. There shall be an exuberancy of joy in the holy Ghost the only comfortable soul-ravishing
penned by David for private use but for publick Assemblies to be sung by the Congregation on the Sabbath and such like times It may very well be that they began their morning Sacrifice with this Psalm as the Latine Church also afterwards did their Mattens or Morning Service Let us make a joyful noyse With a clear and loud voyce as of a Trumpet singing with grace in our hearts unto the Lord. Vers 2. Let us come before his presence Heb. Prevent his face be there with the first Let us go speedily I will go also Zech. 8.21 Let praise wait for God in Sion Psal 65.1 Rabbi Gaon Praveniamus ante diem judicii Let us make haste saith he to do it before the Day of Judgement and lest we be taken with our task undone Others let us anticipate his face that is prepare our hearts at home before we come into the publick or let us give thanks for mercies already received that we may make way for more With Psalmes Oratione prorsà vorsâ Vers 3. For the Lord is a great God Understand it of Christ as the Apostle also doth Heb. 3. 4. 1 Cor. 10. Above all Gods Whether reputed so or deputed as Kings Vers 4. In his hand are the deep places Heb Searching that is much searched aster but sound to be unsearchable A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vo'ucris volan in altum R. Solom The strength of the hills Heb. The heights such as will sport a bird to get to the top of them Depths and heights are his Vers 5. The Sea is his c. Canutus confuted his Flatterers who told him that all things in his Dominions were at his beck and check by laying his command on the Sea Hen. Huntingâ—on to come up no higher into his Land but it obeyed him not And his hands formed the dry land Worship him therefore Rev. 4. Vers 6. O come let us worship and fall down With our whole bodies prostrate on the ground Kimchi our hands and feet stretcht out The Jews gesture of adoration at this day is the bowing forward of their bodies for kneeling they use none no more do the Graecians neither stir they their Bonnets in their Synagogues to any man Spec. Eur. but remain still covered The Lord our Maeker Who hath not only created us but advanced us as hee did Moses and Aaron 1 Sam. 12.6 Vers 7. The people of his pasture Whom he turns not out into Commons and Fallows but feeds among Lillies Cant. 2.16 And the sheep of his hand His Cades brought up at hand eating of his meat and drinking of his cup and lying in his bosome as Uriahs Ewe-Lamb did 2 Sam. 12.3 To day if ye will hear his voyce i.e. Whiles the day of grace lasteth which is not long 2 Cor. 6.2 Qui paenitenti veniam spofpondit peccanti crastinum non promisit saith Gregory Vers 8. Harden not your hearts by unbeleef and the deceitfulness of sin Heb. 3.12 13. which gradually obfirmeth the heart against God As in the provocation As your fathers did at Massah and Meribah be not you as good at resisting the Holy Ghost us they were Act. 7.51 Vers 9. When your Fathers tempted mee The times all along the wildernesse Num. 14 2â— though They saw my works Both mercies and judgements Psal 98.8 yet they were refractory and unmalleable Vers 10. Was I grieved Litigavi vel cum taedio pertuli That do erre in their hearts Wandering though not so wide as to misse of Hell They have not known viz. practically and savingly Vers 11. Vnto whom I sware When put past all patience Patientia lasa fit furor If they enter c. This God sweareth cum reticentia to shew how greatly hee was incensed PSAL. XCVI VErs 1. O sing unto the Lord a new song For this new mercy of the Ark now brought into Jerusalem from the house of Obed-Edom I Chron. 16.23 but especially of Christ typified by the Ark who should bee preached unto the Gentiles beleeved on in the World received up to glory I Tim. 3 16â— Sing unto the Lord all the earth Which they could not do aright till they had heard beleeved and were sealed Ephes 1.13 Unbeleevers can have no true notion of God but as of an enemy and therefore all their verball praises are but a black sanct is suitable to such Saints Vers 2. Sing unto the Lord c. David was at this time full of affection and exultation of Sprit insomuch as Michal mocked him for it 1 Chron. 15.29 and thence this heap of holy expressions to the same purpose Out of the abundance of the heart the mouth speaketh Shew forth his salvation Evangelize Preach the Gospel of salvation by Christ see Psal 40.10 2 Sam. 18.18 Isa 61.1 where the same word is used Form day to day Other news delights us only at first hearing but the good news of our redemption is sweet from day to day ac si in eodem die redemptio fuisset operata saith Kimchi here as if it were done but to day Tam recens mihi nunc Christus est saith Luther ac si hac horâ fudisset sanguinem Christ is now as fresh unto mee as if he had shed his blood but this very hour Vers 3. Declare his glory Hob. Sâ—pher it up in the particulars that God be no loser by you His wonders among all people There is a world of wonders in the work of mans redemption by Christ and all other mercies meet in this as the lines in the center streams in the fountain Vers 4. For the Lord is great Vere magnus est Christianorum Deus said Calocerius an Heathen he is omni laude major merito mituendus saith David here and elsewhere often Sound out therefore and send abroad his worthy praises the others may hear and fear Vers 5. For all the Gods c. Deunculi deastri Those petty Gods those dunghill-deities of the Heathens are nullities indeed they are Devils and those Idolls were their receptacles and as it were their bodies from whence in some places they gave oracles but were silenced at Christs comming in the flesh to the great amazement of their superstitious worshipers But the Lord made the Heavens With singular artifice Heb. 11.10 Clem. Aleâ— Paid l. 1. c. â—â— using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every engine of wisdome Vers 6. Honour and Majesty are before him These are his Harbingers and they go often coupled as Psal 21.45.111.145 Job 40. c. By the former seemeth to be meant outward port and splendour by the latter inward reverence and respect following thereupon Strength and beauty are in his sanctuary Gods glory shineth more in his Church than in all the World besides Vers 7. Give unto the Lord See Psal 29.1 2. One rendreth it Tribuite ponderose unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onus pondus portate to shew that our praises of God should bee ponderous and substantiall Vers 8. Give
name of Sana to hate the word here used because it is most of all to be hated as the greatest evil as that which setteth us furthest from God the greatest good This none can do but those that love the Lord Christ in sincerity for all hatred comes from love A naturall man may be angry with his sin as a man is sometimes with his wife or friend for some present vexation but hate it hee cannot yea he may leave it for the ill consequents of sin but not loathe it If he did he would loathe all as well as any for hatred is ever against the whole kind of a thing saith Aristole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhetor. lib. 2â— Vers 11. Light is sown for the Righteous The Righteous is haeres cruc â—â— the Heir of the Crosse and many are his troubles A Child of light may walk in darknesse and have no light Isa 50.10 yet Christ will not leave him comfortlesse Joh. 14. Light is sown for him 't is yet seeding-time and that is usually wet and dropping and the seed must have a time to lye and then to grow ere a crop can be expected there must be also weeding and clodding c. behold the Husbandman waiteth for the precious fruit of the earth and hath long patience for it By ye also patient stablish your hearts c. Jam. 5.7 8. We look not to sow and reap in a day as He saith of the Hyperborean people far North that they sow shortly after the Sun-rising with them and reap before the Sun-ser so because the whole half year is one continuall day with them Heresbach dâ— rerust Deliverance will come in Gods good time and as before the morning-light is the thickest darknesse as the seed that lyeth longest under ground commeth up at length with greatest increase so here Semen modicum sed me ssis faecunda saith Aben-Ezra on the Text. And gladnesse for the upright This clause expoundeth the former Vers 12. Rejoyce in the Lord See Psal 32. ult with the Note At the remembrance of his holinesse That is of himself for whatsoever is in God is God as also of his works and benefits whereby he giveth you so good occasion to remember him PSAL. XCVIII A Psalm The Greek addeth of David A man might think it were rather of John Baptist pointing out Christ and his Kingdom as it already come with the great good thereby accrewing to the Saints Vers 1. O sing unto the Lord a new song See Psal 96.1 and observe how the compiler of the Psalms hath hereabout set together sundry Psalms of the same subject His right hand and his holy arm His is emphatical and exclusive q.d. Christ alone hath done the deed he is our sole Saviour Isa 59.16 63.5 In the justification of a sinner Christ and faith are alone saith Luther Tanquam sponsus sponsa in thalamo As Wax and Water cannot meet together so neither can Christ and any thing else in this work Away then with that devillish Doctrin of the Saints Merits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot in Meteor Quibuscunque tandem pigmentis illita obtrudatur If any commend or go after any other way to Salvation besides Christ hee doth according to the Greek Proverb draw mischiefs to himself as the Wind Caecius doth Clouds Vers 2. The Lord hath made known his salvation His way of saving his people by his Som Christ Mat. 1.21 this Mystery so long kept secret is now made known to all Nations for the obedience of faith Rom 16.25 26. His Righteousness Made ours by imputation this the Jews to this day deride and the Papists call it putative in a jeer Vers 3. He hath remembred his mercy and his truth His Mercy moving him to promise and his Truth binding him to perform 2 Sam. 7.18 21. and hence all our happiness Vers 4. Make a joyful noyse Bless God for a Christ The Argives when delivered by the Romans from the tyranny of the Macedonians and Spartans Quae gaudia quae vociferationes fuerunt quid florum in Consulem profuderunt what great joys expressed they what loud out-crys made they the very Birds that flew over them fell to the ground Plut. in Flamin assonied with their noyses They Cryer at the Nemean Games was forced to pronounce the word Liberty Iterumque iterumque again and again Vers 5. Sing unto the Lord with the Harp Tum cithararum tum vocum mutuis vicibus do your utmost in the superlativest manner you can devise Vers 6. Make a joyful noyse By the repeating and inculcating of this exhortation is intimated our dulness and backwardness to a business of this nature the necessity of the duty and the excellency of the mercy that can never be sufficiently celebrated Vers 7 8 9. See the Notes on Psal 96.11 12 13. PSAL. XCIX VErs 1. The Lord reigneth Even the Lord Christ as Psal 97.1 Let the people tremble Let them serve the Lord with fear and rejoyce with trembling by the people some understand the Jews and by the Earth all other Nations let there bee a general subjection yeelded to the Scepter of his Kingdom Vers 2. The Lord is great in Zion In his Church he giveth many great testimonies of his power and presence and is therefore magnified by his people And he is high above all people In the things wherein they deal proudly he is above them Exod. 18.11 Vers 3. Let them praise thy great and terrible Name Nomen illud Majestativum Some hereby understand the name Jehovah of which Josh 7. What wilt thou do to thy great Name And Jer. 44. I have sworn by my great Name But Gods Name is usually put for Gods self For it is Holy And therefore to be sanctified in righteousness Isa 5.16 Vers 4. The Kings strength also loveth judgement i.e. abest à Tyrannide God abuseth not his Kingly power to Tyranny but Joyneth it with his Justice and Uprightnese Regiment without Righteousness is but robbery with authority The Ara bick hath it Magnificentia Regis est ut diligat aequitatem Vers 5. Exalt the Lord our God Have high apprehensions of him and answerable expressions Set him up and set him forth to the utmost And worship at his footstool i.e. At his Temple saith the Chaldee At the Ark of the Covenant say the Rabbins Austin interpreteth it of Christs humanity which although of it self it is not to be adored because it is a creature yet as it is received into unity of person with the Divinity and hath a Partner-agency with the God-head according to its measure in the works of Redemption and Mediation 1 Tim. 2.5 it is to be worshipped But how hard driven was that second Synod of Niâ—e when they abused this Text among many others to prove the worshipping of Images and Pictures Vers 6. Moses and Aaron among his Priests or chief Officers as 1 Chron. 18.17 Moses was if not a Priest yet a continual Intercessor for the people
and pour out its complaint before the Lord. Vers 1. Hear my prayer O Lord O Lord Christ for so this Psalm is to bee understood as the Apostle sheweth Heb. 1. And let my cry Which is that thou wouldest be pleased to bring us poor exiles back to our own Country and so this prayer is answerable to that of Daniel Chap. 9. Vers 2. Hide not thy face from me For this would be worse than all the rest See Jer. 16.13 I will cast you cut of this land-and I will shew you no favour This last was a cutting speech and far worse than their captivity and yet Non exul curae dicitur esse Deâ— Answer me speedily Festina responde In our earnest prayers we may press for expedition in general not tying God to any particular time as those Bethulians did in the book of Judith Vers 3. For my dayes are consumed like smoak Which the higher it mounteth the sooner it vanisheth Some read it in the smoak So Psal 119.83 I am become like a bottle in the smoak dryed and withered 〈…〉 And 〈◊〉 bones are burnt as an hearth Ossae mea quasi friâ—â— contaâ—â—erâ—â—â— My strength is gone Velâ—â—l sartagiâ—â—â— Arah Here to the twelfth verse is a most lively picture of a dejected person such as can hardly bee paralleld teaching us to be deeply affected with the Churches afflictions Vers 4. My heart is smitten Blasted with thins indignation that ventus urent â—xiâ—ans So that I forget eat my bread I am â—â—â—achless through want of that beat heart should supply Vers 5. By reason of the voyce of my 〈◊〉 A broken spirit drieth the bones Prov. 17.22 and by drinking up the marrow and radical moisture casâ—eth all into a consumption Vers 6. I am like a 〈◊〉 Or 〈◊〉 which liveth in lonely plaâ—â—â—â— and crieth ou◠〈…〉 I am like an Owl of the Desert Avis lutifuga Night-bird a Night-raven the Vulgar hath it others a Bat a Cuccow but most an Owl that noctis monstrâ—â— as Pliny speaketh of her net cantu aliquâ— vocales sedgeâ—itu hated of all other fouls Lib. 10. cap. which never come near her but to keep a wondering at her Vers 7. I watch I can as little sleep as eat vers 4. That nurse of nature and sweet Parenthesiâ— of mens griefs and cares sleep departeth from me Nec membris dat curasâ—pâ—rem And am as a sparrow That hath lost his mate so have I mine associater which is a sore loss for optimum solatium sodalitium Vers 8. Mine enemies reproach me all the day This is an evil that mans nature is most impatient of See Psal 137. And they that are mad against me That let flye at meâ— or that once praised me flattered meâ— So the Sept. Are sworn against me Have sworn my death or do swear and curse by me as the Turks do at this day when to confirm a truth they say Judaeus sim si sallam I would I were a Jew it is so See Zach. 8.13 Isa 6.15 Jer. 29.22 God make thee as Abab and as Zedechiah c. Vers 9. For I have eaten ashes like bread Being cast on the ground as a mourner I know not whether I eat bread or dust this relisheth to me as well as that my mouth is so out of taste And mingled my drink with weeping I forbare not to weep no not while I drank sorrow is dry and wine driveth away sorrow we say Not so from me Wine is calle by Simon ideâ— in Athonaeu◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expeller oâ— sadness De coelo in terram R. Solom Vers 10. Because of thine indignation This lay heavier upon the good mans heart than all the rest God was displeased For thou bast lifted me up and cast me down That is that I might fall with the greater poise Significatur gravissima collisie Here the Prophet accuseth not God of cruelty but bewayleth his own misery Miserum est suisse felicem It is no small unhappiness to have been happy Vers 11. My dayes are like a shadow that declineth As at Sun-set the shadows are at longest but not long lasting And I am withered like grass Mown down and laid a drying Vers 12. But thou O Lord shalt indure for ever And therefore wee thy Covenanters shall be restored Lam. 5.19 And thy remembrance Which thou hast of us and we of thee Vers 13. Thou shalt arise and have mercy upon Sion This hee speaketh with as much confidence as if he had been in Gods bosome for hee knew the promise of deliverance after seventy years captivity See the like Hab. 1.12 For the time to favour her c. This he understood by books as Dan. 9.2 and therefore presseth God to a speedy performance God loveth to be burdened with his own word to be sued upon his own bond c. But besides the promise the Psalmist had another ground of his confidence and that is in the next Vers 14. For thy servants take pleasure in her stones They pity heâ— and wish her welfare much more then dost thou Hee argueth from that sweet tender melting frame of spirit that was found in the faithful which is but a reflex of that farsweeter that is in God And savour the dust thereof Theruines and the rubbish heartily desiring and expecting a re-edification and restauration whereof they had a sweet promise Am. 9.9 and for the spiritual Temple to be built of Jews and Gentiles they had many more See all that followeth Vers 15. So the beathen shall fear c. By the restauration of Jerusalem where the Messias was to be born and manifested the everlasting Gospel shall be preached and the Gentiles converted to the faith And all the Kings of the earth Caught by those Fishermen and their successors in the Ministry Vers 16. When the Lord shall build up Zion Isaiah had foretold that the second Temple should be more glorious than the first Isa 54.11 and 60.17 the stones whereof were types of those living stones whereof that spiritual Temple was to bee built 1 Pâ—t 2.5 and wherein God would manifest more of his glory than ever liâ— had done in all the world besides Vers 17. Humilesque Myticae Virg. He will regard the prayer of the destitute Heb. Of the poor shrub tha is in the wilderness trod upon by beasts unregarded worthless Heath Juniper t Wild Ta marâ—k Tremelliâ—â— rendreth it Nudatissimi Others Excitantis se the prayer of one that stirreth up himself to take hold of God and thereby prevaileth with him I came for thy prayer saith the Angel to Daniel chap. 10.12 Vers 18. This shall be written for the generation to come This that the poor shrub hath sped so well in prayer together with all other the particulars of this Psalm and indeed the whole Scripture Rom. 15.4 So little truth is there in that assertion of the Jesuits that the Epistles of the Apostles were intended onely for the use of those Churches or persons to whom
body is sick my soul is well Vers 8 The Lord shall preserve thy going one c. Thou shalt have his safe 〈◊〉 publick faith for thy defence in 〈◊〉 enterprizes 〈…〉 and 〈◊〉 together with good success in all thine affairs and actions Prov. 3.6 PSAL. CXXII VErs 1 I was glad when they 〈…〉 The flourish is the chief joy of the good Christian Hence the Evangelicall among the Protestant party Gregory Nazianzon writeth that his Father being an Heathen and often besought by his wife to become a Christian had this verse suggested unto him in a dream and was much wrought upon thereby 〈…〉 Dutch Martyr in Luâ—â—â—ing hearing the sentence of his condemnation to the fire Act. Mon. fol. 807. 〈◊〉 Psalm c. Let us go into the house of the Lord I will go also as Zech. 8.21 said holy David who was much a cheered at his peoples forwardnesse in Gods service and became their Captain Vers 2 Our feet shall stand within thy gates Where the Ark whilâ—om transportative was now fixed this was their great joy so should it bee ours that the true religion is now setled amongst us and that wee are at a certainty Respons ad Staphyl Time was when good Melancthon groaned out Quâ—s fugiamus habemus quâ—s sequamur non intelligimus Wee know whom wee should flye viz. the Papists but whom to follow wee yet know not Vers 3. Jerusalem is builded as a City c. None such for uniformity of buildings or unanimity of Citizens There is no such â—â—â—nesse in all the World as amongst true Christians and this the very Heathens observed and commended As the curtains of the Tabernacle were joyned by loops so were they by love And as they stones of they Temple were so close cemented together that they seemed to bee all but one stone so was it among the primitive Saints Vers 4. Whither the Tribes go up Thrice a year all the Males appeared before the Lord in Sion the females also as many 〈◊〉 would as 〈◊〉 the Virgin Mary c. but they were not bound At which times there was such a generall meeting as no City could shew the like a type of that great Panegyriâ— Heb. 12.22 23. Unto the Testimony of Israel The Ark was so called in regard of the Tables of the Covenant kept therein as two letters of contract betwixt God and men saith Aâ—en-Ezra Exod. 25.16 those two tables are called the Testimony Vers 5. For there are 〈…〉 These are the two chief praises of any place 1 The exercise or Gods sincere service 2 The administration and execution of publick justice Vers 6. Pray for the peace of Jerusalem Peace is a voluminous mercy and must therefore be prayed for peace both of conscience and of Country It is well with Bees when they make a noise in the Haâ—â— but with men when they are at quiet in Church and state Among the Persianâ— her that offered Sacrifice prayed not only for himself but for all his Country men and especially for the King Herodot lib. 1 They shall 〈◊〉 that love 〈◊〉 And out of love pitty and pâ—ay for thee Vers 7. Peace bee wit◠〈…〉 had no sooner admonished others of their duty but himself 〈…〉 Vers 8. For my Brethren and companions sakes David was not all for himself as the maâ—â—â—â— is in thâ—s◠〈…〉 spirit hee did 〈…〉 Vers 〈…〉 Where Davids heart was and wherein 〈…〉 unto him was Gods 〈…〉 â—ee into likeness of 〈◊〉 heavenly 〈◊〉 〈…〉 PSAL. CXXIII VNto thee life I up mine eyes Praying by them rather than by words mine afflictions having swoln my heart too bigge for my mouth See the 〈…〉 Psal 121.1 Vers 2. Behold as the eyes of servants For direction defence maintenance mercy in time of correction help when the service is over-hard c. so do our eyes wait upon the Lord our God viz. for direction and benediction Vers 3. Have mercy upon me O Lord have mercy This is preceâ— fundere calum tundere misericerdiem exterquert as Tertulliâ—n hath it to wring mercy out of Gods holy hands by out utmost importunity For we are exceedingly filled with contempt We are made the very scâ—â— and scorn of our proud imperious enemies This the nature of man is very impatient of and can hardly brook for there is none so mean but holdeth himself worthy of some regard and a reproachful scorn sheweth an utter dis-respect which issueth from the very superfluity of malice Vers 4. Our soul is exceedingly filled with the scorn of those that are at ease And there-hence insolent and unsufferable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulness breedeth forgetfulness yea it maketh men scornful and wrongful to others PSAL. CXXIV VErs 1. If it had not been the Lord c. God may farre better say than our Hen. 8 Cui adhareâ— praest He whose part I take is sure to prevail But Christ hath ever been the Churches Champion and hence she is insuperable The Captain of the Lords Hâ—asts is Captain of our salvation Josh 5.14 Heb. 2.10 Vers 2. When men rose Monsters rather but such as think themselves the only men alive and us the only slaves and Zanies Vers 3. Then had they swallowed in up quick As the great Fish do the little ones as hungry Lions Gualth praef in Marc. R. Obad. Gaon in Psal 124. or Wolves raven up their prey Ptâ—lâ—mam Lathurus King of Aegypt slew thirty thousand Jews and compelled the living to seed upon the dead Adrian the Emperour made a Decree that hee who had not slain a Jew should himself be slain When their wrath was kindled against us Heb. in the flagrancies or 〈◊〉 of their anger Vers 4. Then the waters 〈…〉 us At once the red Sea did the Aegyptians or as the general deluge did the old world The stream 〈…〉 Neither could we have withstood it by any Art or industry Vers 5. Then the proud waters c. The same again to note the greatness both of the danger and of the deliverance And it may teach us not lightly to pass over Gods great blessings but to make the most of them Vers 6. Blessed be the Lord c. 〈…〉 thanks be to God was much in Austins mouth and should be 〈…〉 deliverance How was God blessed 〈…〉 As a prey to the 〈◊〉 Who meant to have made 〈…〉 and had already devoured us in their hopes but God 〈◊〉 them Vers 7. Our soul is 〈◊〉 c. 〈…〉 God 's opportunity See 〈…〉 The 〈…〉 c. God 〈…〉 net is broken Vers 8. 〈…〉 〈…〉 of infinite might and mercy and say as those good souls at Ebon-ezra Hitherto God hath helped us he hath and therefore he will c. PSAL. CXXV VErs 1 They that trust in the Lord shall bee as Mount Zion Great is the stability of a beleevers felicity Winds and storms move not a Mountain an Earthquake may but not easily remove it That mysticall Mount Sion the Church immota manet is unmoveable so is every
apprehension and which it behoveth mee mirari pâ—tius quam rimari to admire rather than to pry into Arcana Dei sunt Arca Dei The Bethshemites payed dear for peeping into the Ark. Phaeton is feigned by the Poets to have perished by taking upon him to rule the chariot of the Sun and Bellerophon by seeking to flye up to Heaven upon his Pegasus to see what Jupiter did there Terret ambustus Phaeton avaras Spes exemplum grave praebet ales Pegasus terrenum equitem gravaâ—us Bellerophâ—ntem Horat. lib. 4. Od. 11. Vers 2 Surely I have behaved Heb. If I have not c. a deep asseveration Si non compâ—sui sedavi such as hath the force of an oath And quieted my self Heb. Stilled or made silent my soul chiding it when distempered or noisefull as the Mother doth her weanling As a child that is weaned of his Mother Who neither thinketh great things of himself nor seeketh great things for himself but is lowly and fellowly Mat. 18.1 innocent and ignoscent taking what his Mother giveth him and resting in her love My soul is even as a weaned child Who will not bee drawn to such again though never so fair and full-strutting a breast So nor David the worlds dugs Vers 3 Let Israel hope See Psal 130.7 PSAL. CXXXII VErs 1 Lord Remember David Origen holdeth Solomon to have been pen-man of all these Songs of degrees as hath been before noted But as that is not â—â—â—â—ly see the titles of Psal 122. 124. 131. so diverse interpreters conceive this 〈◊〉 bee his because much of it is the same with that prayer hee made at the dedication of the Temple 2 Chron. 6.16 41 42. Here then hee prayeth God to remember David that is not his merits and suffrages as the Monks would have it but the promises made unto him for the which Solomon praised God as well as for the performance to himself 2 Chron. 6.10 and his singular sollicitude about the house and worship of God Ita ut doâ—mire non potuit Kimchi which was so great as that it affected yea afflicted his spirit whence it followeth here and all his afflictions for which it is 2 Chron. 6.42 the mercies or kindness of David Vers 2. How he sware unto the Lord Out of the abundance of his affection 1 Chron. 29.3 See Psal 119.106 he solemnly took God to witness and this he did say the Rabbines at that time when he saw the punishing Angel and was terrified And vowed to the mighty God of Jacob Jacob is mentioned say the Hebrews Quia primò vovit Kimchi Aben-Ezra because he first vowed to God Gen. 28.20 whence he is called Pater votorum the Father of vows Vers 3. Surely I will not come into the tabernacle of my house i. e. Of my New-built house 1 Chro. 15.1 2 Sam. 1.2 Those in Malachi were not so well-minded chap. 1.4 Vers 4. I will not give sleep to mine eyes viz. With any good content or more than needs must Vers 5. Until I finde out a place for the Lord The Jew-Doctors tell us that as the earth is in the middle of the world so is Judea in the middle of the earth Jerusalem in the middle of Judea the Temple in the middle of Jerusalem and the Ark in the middle of the Temple An habitation Heb. Habitations haply because the Temple consisted of three parts or partitions Vers 6. Lo we heard of it at Ephratae At Bethlehem Ephrata Davids Birth-place there we heard of it long since by our Progenitours Of it that is or the Ark saith Chrysostom Dicit â—am in famin i. e. divinam praesentiam R. Arama of Gods resting-place saith Austin of the place where Christ should be born saith Hierom where the Temple should be set saith Aben-Ezra where the Sbechinah or divine presence should reside say other Rabbines We found it in the fields of the wood At Jerusalem say some or at Kiriathâ—earim as others will have it The Chaldee interpreteth it of the wood of Libanus the place saith he where the Patriarchs worshipped Vers 7. We will go into his Tabernacles We will cheerfully and unanimously frequent his publick worships in the place he hath pitched upon called his gates and his Courts Psal 100.4 saying as vers 8 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow God was the old rule among the very Heathens We will worship at his footstool i.e. At his Ark where hee uttered Oracles and wrought miracles c. which yet was but his footstool to lift his people heaven-ward Christ-ward who was the truth of that type the Ark the Mercy-seat Vers 8. Arise O Lord into thy rest The place of thy rest for the Ark was transportative till setled in Solomons Temple so till we come to Heaven wee are in continual motion Thou and the Ark of thy strength The Ark in the Temple was the chiefest evidence of Gods presence and the most principal type of Christ in whom the fulnese of the Godhead dwelleth bodily The word is Aron which is put for a Coffin Coffer or Chest Gen. 50.20 2 King 12.9 This sheweth that all the Counsels of God all the love and favour of God all that God accounteth precious are treasured up in Christ Col. 2.3 1.13 Isa 42.1 Heb. 10.12 Vers 9. Let thy Priests be cloathed with righteousness i. e. With Salvation as vers 16. No surer sign of Gods gracious presence with a people than a powerful Ministery cloathed with inward purity and holiness represented by the holy Garments And let thy Saints shout for joy i. e. Those that are converted by such a Ministery let those that are justified by faith have peace with God and joy unspeakable full of glory Vers 10. For thy servant Davids sake For thy Covenants sake made with him and for thy Christs sake who is oft called David as Hos 3. ult so for the Lords sake Dan. 9.17 Turn not away the face of thine anointed Of thy Christ defer not his coming or deny not my request as 1 King 2.16 17 20. Vers 11. The Lord hath sworn in truth The Eternity of Israel cannot lye 1 Sam. 15.29 yet tendring our infirmity he sweareth and sealeth to us Of the fruit of thy body David was excellent at making the utmost of a Promise at pressing and oppressing it till he had exprest the sweetness out of it Isa 66.11 See how hee improveth Gods Promise and worketh upon it 1 Chron. 17.23 24 25 26. Solomon had learned to do the like Vers 12 If thy Children will keep my Covenant Although Gods Covenant is free yet is it delivered under certain conditions on our part to bee observed which are as an Oar in a Boat or Stern in a Ship turning it this way or that c. For ever more For a long season and Christ for all eternity Vers 13 For the Lord hath chosen Zion Hee chose it for his love and loved it for his choice Vers 14 This is