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
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
say that he had plenty of all things but of one And being asked of what Of Truth quoth he Aurelian the Emperour was bought and sold by his Counsellours for he might know nothing but as they informed him David complaineth of Saul that he was too too apt to hearken to every claw-back tell-tale 1 Sam. 24.9 26.19 so that he could have no fair dealing Vers 2. They speak vanity every one with his neighbour They speak falsly and fraudulently and therein have an Art as Jer. 9.4 5. such as the Devil hath taught them With flattering lips Blandientibus vel dividentibus The Syriack version hath it with dividing lips such as separate very friends With a double heart do they speak Heb. With an heart and a heart So Horace saith of Ulysses Cursus duplicis per mare Ulyssei The Prophet here meaneth that they had one heart in their body and another in their mouth Od. 6. Animus versutulus 〈◊〉 versatilis being desperate dissemblers such as the French are said to be Those men of Zebulon were none such 1 Chro. 12.33 Vers 3. The Lord shall cut off all flattering lips as a rotten member is cut off from the body Ne pars sincera trahatur or as a barren tree is stocked up that it cumber not the ground There is a wonderful sympathy between Princes and Parasites whose song is Mihiplacet quicquid Regi placet and whose practice is to speak suavia potius quam sana sweet rather than sound things But God will cut off such lips taking notice of the offending member as hee dealt by Doeg Ahitophel Shebna Shemaiah the Nehelamite Jer. 29.32 Hen. Steph. 〈◊〉 polâ—pro Mero and as it were to be wished that Christian Princes would do serving them all as the Thessalians did that City in Greece called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or flattery which they destroyed and pulled down to the ground And the Tongue that speaketh proud things Magnifica bubbles of words blustering speeches breathing out nothing but arrogance and contempt of God and his people These grandilsqui must one day answer for their hard speeches with flames about their ears whatever they meet with in the mean while as did Nestorius Tho. Arundel Stephen Gardiner and others plagued here in their tongues those little Members that had boasted sogreat things Jam. 3. Vers 4. Who have said with our tongues will wee prevail Dictitant enim this was a common word with them And surely the tongue is a desperate weapon made in the form a flaming sword and elsewhere by David compared to a Tuck or Rapier Psal 42. to a rasor also doing deceit Psal 52. The Chalde Paraphrast hath this Text thus Because wee can swear and lie therefore wee shall prevail Our lips are our own Heb. are with us that is wee have the command of our tongues and have words at will wee can speak perswasively and therefore wee doubt not to perswade Saul to any thing against David Socrates in his Apology My Lords said he to the Judges I know not how you have been affected with mine adversaries eloquence while you heard them speak for mine own part I assure you that I whom it toucheth most was almost drawn to beleeve that all they said though against my self was true when they scarcely uttered one word of truth Caim Curio the Roman was ingeniose nequam wittily wicked Paterculâ—â—â— and the Duke of Backingham in his speech to the Londoners for Rich. 3. gained this though slender commendation that no man could deliver so much bad matter in so good words and quaint phrases Who is Lord over us sc to hinder us from speaking what and when we list with finenesse and eloquence though to the slaying of three at once the tale-bearer the tale-hearer and the party traduced R. Samuel Ben. Jochai hath this note upon the Text A slanderous tongue is called Lashon Tabithat because it slayeth three Lingus 〈◊〉 but here it slew four viz. Doeg Saul Nob the City of the Priests and Abner who suffered it so to be 1. Sam. 22. Vers 5. For the oppression of the poor whose very oppression though they complain not hath a voice and God will hear it for he is gracious Exod. 22.27 Hee heard Hagars affliction though she said nothing Gen. 16.11 hee heareth the young Ravens that cry unto him by implication only For the sighing of the needy If it bee but their breathing Lens 3.56 God can feel it but the sighs of his people are effectuall orators Exod. 2.23 24 25. 3.7 and their tears he puts in a bottle Psal 56.9 Now will I arise sc in the nick of time when all seems to be lost Mans extremity is Gods opportunity Cum duplicarenter lateres venit Moses see Isa 33.10 Now Now Now. Saith the Lord Dixit mihi per Prophetiam Isa 22.14 From him that puffeth at him That defyeth him and thinks hee can blow him away at a blast but if God arise onely his enemies shall bee scattered R. David as Thistle-down is by a puff of wind Psa 68.1 Some render the Text Hee will puff at him that is the oppressed will now dare to speak freely who before durst not mute Vers 6. The words of the Lord are pure words free from all insincerity or falshood and not like those of Sauls flatterers vile and vitious All Gods promises are infallible and such as a man may write upon as they say They are yea and Amen 2 Cor. 1.20 that is Truth and assurance God hath hitherto kept promise with nights and dayes that they shall one succeed another Jerem. 33.20 25. therefore much more will he keep promise with his people As silver tryed in a Furnace In a sublimatory or crucible The Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Peters word â— Ep. 1.7 Purified seven times that is sufficiently Alchimie-gold as it will not passe the seventh fire so it doth not comfort the heart as true gold will Vers 7. Thou shalt keep them that is Verba praedicta the forementioned words or promises saith Aben-Ezra Or keep thou them prayerwise and so David puts Gods promises in suit A certain good man having all taken from him and his Wife desiring to know how hee and his Family should live He answered hee would now put his Bond in sute that is he would urge God with his Promises Thou shalt preserve them Heb. Him that is every one of them viz. the poor and needy amongst whom David reckons himself which shews his humility From this Generation So they are called for their multitude in opposition to those few faithful ones vers 1. An evil and adulterous Generation they were a Bastardly brood as Mat. 12.39 Omne tempus feret Clodios Catones non omne feret saith Seneca Vers 8. The wicked walk on every side In circuitu saith the Vulgar the circular Motion is most subtle the Devil walketh the round to do mischief but better render it circumquaque on every
of Socrates Aristides Scipio Atticus Cato and other honest Heathens they were no better than splendida peccata glistering sins because they failed 1 Quoad fontem they did not out of the good treasure of their hearts bring forth those good things they were strangers to the Life of God to the new Nature 2 Quoad finem they brought forth fruit to themselves Hof 10.1 they had not good aims in their good actions Now Bonum non fit nisi ex integra causa malum ex quolibet defectu say the Schools No not one Vsque ad unum i. c. ad Christum saith Austin not considering the force of the Hebrew phrase which importeth an utter denial of any meer man that of himself doeth good Vers 4. Have all the workers of iniquity no knowledge No not so much as Pilates Wife had in a Dream for else they would take heed of having any thing to do with those justmen But they are workers of iniquity habituated and hardned in cruelty fleshed in bloud and having an hoof upon their hearts so that they are Masters of their Consciences and have taken a course with them In this question here asked the Psalmist doth not so much quaerere as queri ask as chide and complain Who eat up my people as they eat bread That is quotid'e daily saith Austin as duly as they eat bread or with the same eagerness and voracity These man-caters these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cruel Cannibals make no more conscience to undoe a poor man than to eat a good meal when they are hungty Like Pickerels in a Pond or Sharks in the Sea they devour the poorer as those do the lesser Fishes and that many times with a plausible invisible consumption as the Usurer who like the Ostrich can digest any metal but especially mony They call not upon the Lord viz. for a blessing upon that their bread as some sense it how should they sith God abhorreth them Psal 10.3 But better take it for neglect of the duty of Prayer they rob God of his inward and outward Worship and so deal worse with him than Idolaters do with their Dunghil-deities whom they cease not to call upon These will commit no Solecism in Gods Service and be sure that their prayer like that of Hamaus Esth 7.7 shall never be turned into sin If they pray in extreamity as then a Joah will lay hold on the Horns of the Altar it is but as blinde Beggers are forced to ask though they know not of whom Vers 5. There were they in great fear â— There and they and in great fear where and who and what kind of fear was it they were in For answer There that is in the generation of the righteous in the assemblies of the Saints according to that Psal 76.3 There brake he the arrows of the Bow the Shield and the Sword and the Battel Selah There that is in Salem where is Gods Tabernacle and in Sion where is his dwelling place vers 2. in the Congregation where the Saints were praying Or There that is in the very place where they oppressed and devoured the poor they were surprised with a sudden horrour even there where they had said In locoubi opprimuâ—â— R. David peace and safety c. and where no fear was Psal 53.5 no apparent cause of such an amazement Isa 13.8 A panick terrour fell upon them they feared a fear as the Hebrew hath it but could not tell why The Hornet within stings them and they have many a secret twinge that the World is never aware of Saul was afraid of David and Catiline trembled upon the least noyse made For God is in the generation of the righteous And natural Conscience cannot but do homage to the Image of God stamped upon the natures and works of the godly See it in the carriage of Nebuchadnezzar and Darius toward Daniel sticking stoutly to his Principles The piety patience mercy goodness exprest by the righteous when oppressed makes the hearts of wicked men ake within them and they are sore afraid of the Name of God called upon by them Deut. 38.10 Or God is in the generation of the righteous scil Ad juvandum eum saith Aben-Ezra to support and succour them and that strangely many times the enemies themselves being Judges to their great astonishment Vers 6. You have shamed the counsel of the poor And thought to mock him out of his confidence as Sennacherib did by Hezekiah and the Jews by our Saviour Religion was long since grown as it is also at this day among many not more a matter of form than of scorn In our wretched days as the Turks count all fools to be Saints so many with us account all Saints to be fools He is a fool we say that would be laughed out of his Coat but he were a double fool that would bee laughed out of his skin that would hazard his Soul because loath to bee laughed at Because the Lord is his refuge Sed Jehovah Protector ejus because he runs to God by prayer and commits himself wholly to him for direction and success in all his enterprises Pudefacitis id est facitis ut videatur putidum you'jeer and hold it an egregious silliness You reject his confidence and relye on the arm of flesh which yet was never true to those that trusted unto it Vers 7. O that the Salvation of Israel c. This is the second part of the Psalm wherein David prayeth to God to deliver his Israel out of the hands of those Atheists and Oppressors The whole Church must be remembred in our prayers Sanhed c. 11. and that ancient people of God the Jews not forgotten Many of their Rabbins make this whole Psalm a Prophecie of their dispersion among the Genitles their Oppressors and this a prayer for their restauration For our sins say they which are many the coming of the Messiah that Salvation of Israel is deferred the time of his coming is sealed up Dan. 12.4 Verum enimverò Deus nos dignabitur clarissima visione cum reducet Zionem tunc intelligemus res ipsas prout sunt saith Jachiades on that Text but God shall give us a clear sight of all things when he shall bring back Zion c. This is truth and we must hasten that time by our heartiest wishes for that obdurate people that a Redeemer would come to them out of Zion Rom. 11.26 that the covering cast over that people might be destroyed Isa 25.7 and a general joy conceived throughout all the Churches for their happy re-admission Out of Zion i.e. Out of the Church whence all good cometh and such blessings as are better than all else that Heaven or Earth affordeth Psal 134.3 PSAL. XV. VErs 1. Lord who shall abide in thy Tabernacle Heb. who shall sojourn for that is our condition whiles here in a forein Country and not at home The Church Militant also is Transportative as well as the Tabernacle and not fixed to one
dejection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever befalls thee yea against all distempers sith they hinder comfortable intercourse with God and that Spiritual composedness that Sabbath of spirit that we must enjoy or else we cannot keep that continual Holy-day 1 Cor. 5.8 How many are there who through unnecessary sadness come to Heaven before they are aware Dr. Sibbes Hope thou in God Faith quieteth the soul first or last saith a Reverend man on these words there will be stirring at the first As in a pair of Ballance there will be a little stirring when the weight is put in till it come to a poise so in the soul it comes not to a quiet consistency till there be some victory of faith till it rest and stay the soul For I shall yet praise him for the help of his countenance Heb. Homil. in Genes The healthâ— of his countenance Adhuc confitebor ei salutes vultus ejus Chrysostom bringeth in a man loaden with troubles coming into the Church where when he heard this passage read Why art thou cast down hope in God c. he presently recovered Vers 6. O my God my soul is cast down within me Though before he had schooled himself out of his distem pers yet now he is troubled again such are the vicissitudes and interchanges of joy and sorrow that the Saints are here subject unto as soon as the Spirit gets the better as soon the Flesh sometimes good affections prevail sometimes unruly passions Affections are the wind of the soul passions the storm The soul is well carried when neither so becalmed that it moves not when it should nor yet tossed with tempests to move disorderly Therefore will I remember thee from the Land of Jordan That is saith one I will call to minde former experiments there and take comfort Or I will remember thee as I may here at Mahanaim beyond Jordan under the mount Hermon and that other little Hill where I have found thee in my meditations and prayers propitious unto me though I cannot now worship thee in the beauty of holiness being driven out by my ungracious Son Absolom from the place where thine honour dwelleth Vers 7. Deep calleth unto deep Vorago voraginom advocat i.e. one calamity inviteth another Aliud ex also malum they come thick and three-fold Gurges gurgitem excipit Beza the Clouds return after the rain Eccles 12.2 as one shower is unburthened another is brewed One affliction followeth and occasioneth another without ceasing or intermission so that they are grown as it were to an infiniteness as Psalm 40.12 At the noyse of thy water-spouts i.e. Thy Clouds pouring down amain in a storm at Sea especially by a Cataclysm of waters falling at once out of the Clouds sometimes to the overwhelming and breaking of a ship This Mariners call a spout Psal 18.4 The flouds of Belial made me afraid All thy waves and thy billows are gone over me Fluctou fluctum trudit yet not without the Lord the enemies and the evils that befell him are called Gods waves or breakings Propter peccata noltra à te immiffa Kimchi Vers 8. Yet the Lord will command his loving kindness He will after all this misery send forth a Commission and a command to set me free and his Mandamus will do it at any time And in the night his Song shall be with me When others that are without God in the World have restless nights the gnats of cares and griefs molesting them a Saint can sing away care and call his soul to rest as Psal 116.7 being filled with peace and joy through beleeving such as setteth him a singing to Gods glory And my prayer unto the God of my life i.e. My Praises which are a chief part of prayer 1 Tim. 26.1 Thanks-giving is an artificial begging Gratiarum actio est adplus dandum invitatio Vers 9. I will say unto my God nay Rock why hast thou forgotten me Tenè veâ—â— mei immemoremesse Thus I will in a familiar manner expostulate with him and lay my case open unto him as to a friend The flesh suggesteth that he is forgotten but faith holdeth its own fastning on the Rock of ages Why go I mourning Heb. Black as one that is in mourning weeds or that had lain among the pots Vers 10. As with a sword in my bones Heb. A murthering weapon which when thrust into the bones causeth most exquisite pain so deeply was good David affected with the dishonour done to God by his blasphemous enemies it went to the very heart of him as a dagger While they say daily See the Note on vers 3. Vers 11. Why art thou cast down See vers 5. Who is the kealth of my countenance i.e. The Author of my manifold present and apparent safety such as shall make me look blithe and beautiful cheery and chirp PSAL. XLIII VErs 1. Judge me O God This Psalm is as it were an Epitome or an Appendix to the former and little differing in words or matter Plead my cause See Psal 35.1 Against an ungodly Nation Heb. A Nation not mild or merciful so he calleth Absoloms Complices who sought and would have suckt his bloud Such are a people of Gods wrath and of his curse O deliver me c. From Absolom or Abitophel or the whole Faction Vers 2. For thou art the God of my strength As being in Covenant with me both offensive and defensive In the Lord Jehovah is a Rock of ages or everlasting strength Isa 26.4 for God of my strength Psa 42.9 is my Rock Why go I mourning See Psal 42.9 Vers 3. Lux veritas piorum comites O send out thy light i.e. thy comforting grace opposed to that vers 2. I go mourning or in black And thy truth i.e. Thy faithfulness opposed to the deceitful man vers 1. The Rabbines interpret Light and Truth by Christ and Elias the Arabick maketh it a prayer for the Jews conversion Let them bring me unto thy holy bill Zion the place of holy assemblies for Gods service Iterum commendatur hic dignit as ministerii Publici Vaeigitur illis qui caducorum bexeruns usum redimunt sacri ministerii jacturâ qui conciones â—acras Sacramenta ultro negligunt c. And to thy Tabernacles Socalled either because it was set up at sundry times in sundry places whilst it was tranfportative or else because it was parred by veiles into several rooms Heb. 9.2 3. Vers 4. Then will I go muto the Altar of God Not without store of Sacrifices Gods service is now nothing so costly and should therefore be more chearfully performed Heathens had their Altars c. all save the Ferfiaus Vers 5. Why art thon bowed down c. See Psal 42.9 11. PSAL. XLIV MAschil i.e. Making wise or giving instruction for which purpose this Psalm was composed by David as it is most probable or some other excellent Prophet for the use of the Church which is hares crucis
the like in not tobe found in holy Scripture wherefore it is to be read and used with very great judgement and not as those miscâ—â—ants of whom Faber writeth Quod more magicâ— clam 〈◊〉 bunc Psalmam per 〈◊〉 exectation is in torum bestes that after a conjuring fashion they muttered out this Psalm by way of curse upon their enemies Vers 1. Hold not thy peace But plead my cause clear mine innocency O God of my praise The object of my praises or thou that keepest up my credit as a witness judge and avenger of mine integrity Vers 2. For the mouth of the wicked There is nothing more easie than to wag a wicked tongue They have spoken against me with a lying tongue But with so much impudence as if it were a very truth Socrates in his Apologie My Lords said he to the Judges I know not how you have been affected with mine accusers eloquence while you heard them speak For mine own part I assure you that I whom it toucheth most was almost drawn to beleeve that all they said though against my self was true when they scaâ—oe uttered one word of truth Vers 3. They compassed me about also c. So that I could not find out any way to clear my self though never so innocent And fought against me So they smote Jeremy with the tongue and our Saviour suffered the contradiction of sinners Heb. 12. Vers 4. For my lave they are mine adversaries Heb. They Satanico By hate me To render evil for evil is brutish but to render evil for good is devillish But I give my self to prayer Heb. But I am prayer or a man of prayer as Psal 120.7 But I am peace So being defamed we pray I Cor. 4.12 When out Saviour was wearied out with the Peoples obstinacy he turns him to God by prayer Mat. 11.26 and prayed for his Crucifiers Mat. 27. Send me to my Toads again in the Dungeon where I may pray for your Lordships conversion said Saunders the Martyr to Winchester Vers 5. And they have rewarded me See vers 4. Flectere naturam gratia nulla potest Vers 6. Set thou a wicked man ever him Whose tender mercies may be cruelties let the Devil be his Task-master Thus he prayeth against Doeg or Ahitophel but certainly Judas Act. 1.20 And so the primitive Christians prayed against Julian the Apostate and afterward against Arius the heretick whose death was precationis opus non morbi Lib. 1. cap. 15. the effect of prayer rather than of his disease saith Socrates We are bound to pray daily Thy Kingdome come but must be advised how we pray as David here doth against particular persons His curses here and elsewhere are indefinite or conditional either he nameth not the man or intendeth it if God intend it so or they are non tam vota quam vaticinia not so much prayers as prophecies And let Satan or an Adversary stand at his right hand To withstand him and get the better of him as Zach. 3.1 Or to aggravate his fault before an unjust Judge Vers 7. When he shall be judged Let him him be cast in all his Sutes causa excidat And let his prayer become sin Quet opud judicem preâ—es adhibebit tot fibi mulctas accersat If he beg favour of the Judge let it be the worse for him as it befel Haman Est 7.7 8. Vers 8. Let his dayes be few Let his execution be hastened as Hamans was Ahitophel and Judas were their own deaths-men Doeg doubtless come to an ill end and so did other persecutors See the book of Martyrs And let another take his office Praefecturam Officers are oft-times the Churches chiefest enemies Popish Bishops especially as here in Q. Maries dayes Judas was guide to those that took Jesus Act. 1.16.20 Vers 9. Let his children be fatherless Helpless and shiftless A sore vexation to many on their death-beds and just enough upon graetlesi persecutors But happy are they who when they lye a dying can say as Luther did Domine Dous gratias age tibi quod vâ—lueris me esse pauperem mendicum c. Lord God I thank thee for my present poverty but suture hopes I have not an house lands possessions monies to leave behind me Thou hast given me wise and children behold I return them back to thee and beseech thâ—e to nourish them keep them safe as hitherâ—o thou hasâ— done me O thou Father of the 〈◊〉 judge of 〈◊〉 Vers 10. Let his children be 〈…〉 Let them wâ—ndring wâ—nder â—â— Gen. 4.12 Cains curse Let them rogue about timedâ voce ragare cibet This is many times a token of Gods wrath Out of their desolate places Or for that their places are desolate and will afford them no succour Vers 11. Let the extortioner catch all that he hath As it were in nets and snares that is in bonds debts morgages So Chrysostome expoundeth Psal 10.9 Et ipsum omars ejus facultates inexplicabilibus sasis laqueis immitas foeneratores irretiant let the merciless usurer make a prey of him and his estate And let the stranger c. Who hath no right to it and will shew as little mercy The Chaldee here hath it Colligat fiscus omnia quae ipsius sunt And Quae non capit Christus rapit fisous saith Bernard Vers 12. Let there be none to extend mercy to him Let God in his justice set off all hearts from him that had been so unreasonably merciless Thus no man opened his mouth to intercede for Haman Judas was shaken off by the Priests and bid see to himself c. Neither let there be any to favour his fatherless Pupillis pusillis Let there be none to plead their Pupils cause against the griping extortioner or the stranger that violently invadeth their right Vers 13. Let his posterity be cut off Sit ejus exitus excidium so some render it Let his end be destruction but it is better to take it as we translate Let his posterity c. Let them be razed and rooted out of remembrance they and their whole race Let their name be blotted out That they may not live so much as by same The Edomites Moabites Ammonites have no memorial but what they have in the Bible and that is for no good And the like may be said of Meroz Judg. 5.23 which seemeth to have been some City near the place where the battel was fought but what it was none can determine sith there is no mention elswhere to be found of it which seemeth to be an effect of that bitter curse pronounced against it See Prov. 10.7 Vers 14 Let the iniquity of his fathers c. In whose sinful steps he treadeth be charged upon him And let not the sin of his mother Who bred him no better but cockered him in wicked courses and gave him no good example Partus fer e sequitur ventrem Vers 15. Let them be before the Lord Stand ever upon record in his presence