Imatges de pàgina

ter uses.


obj. It is costly to maintain Musique in our Churches, and that mony were better bestowed on the poor , and other bet

Sol. What, better bestowed on the poor then upon God himself: is the cheapest religion the best? they had poor in the time of the Law, and yet that hindered not the magnificence of the Temple, and the Ornaments thereof, and the maintainance of Gods worship, alit pauperes 288. in Timplo ut ante. The earth hath not the like glory now to fhew , as that of Gods House: And shal Aaron that vvas but for a time be chus glorious, and shall Melchizedeck a Priest for ever vvant ho

It is true, that it hath been policy in these later times; to keep the Church lean, and to strip it out of all outward pomp, and to transfer Gods inheritance into the hands of strangers. But remember the great Commandement, Thou must love God above all things; and so doing he shall have the best of all that thou art, the best of all that thou hasta

Our prayer is. Sicut in cælo, as in heaven; and Christ pro

mises is to the just, that they shal be as the Angels of God in Reve.15.3. Heaven : there they ling the song of Moses the fervant of

God, and David faith,

Blesed is the people that cun rejayce in thee : we have more Pa.87.15.

cause to use both voices and instruments in his praise, because he hath redeemed us from Satan, hath made us all Priests of the high God, to offer to him the calves of our lips, and with such sacrifices God is well pleased.

Ver... O Lord, I have heard thy Speech and afraid : O Lord,

revive thy work in the middest of the years make known; in wrath remember mercy.

THis yvhole Pfalme as it is in the composition of a mixt

kind of verse, so in the matter of it mixt, for it confi


Of supplication and petition, ver.?. Si 2 Of celebration of the prayses of God, 3 15.

Consternation before God, ver.16,17. 4 Consolation in God.

1 of the supplication O Lord, I have heard thy Speech; that is, all that thou hast said in the former Chapter, in defence of thy juftice, and in : propheticall revelation of thy holy will, both concerning thy Church how that shall be afficted, and concerning the enemies of thy Church how they shall be punished in the end.

And I was afraid]fear came upon me when I heard thee recompt thy judgements

O Lord revive thy work in the middest of the years] here be three quæries ;

i What he meaneth by the vvork.
2. What by the middest of the

3 How this work should be revived.

Thy work]Lyranies faith, Opus tuum in punitione Chaldeorum,quod fiet virtute tua magis quum humana.

Beza, by the work of God, here understandeth the Church of God, the people of Israel.

So do Tremelius and funius , for they parellel this place vvith those vvords of God in the Prophet Isa, Ask me of things to come concerning my sons, and concerning the workof my hands Ifa.45.11. s command ye me. Where he calleth his Church opus munum, my work.

Thus doth Master Calvin here understand statum Ecclefia, the state of the Church, vvhich is called, The vvork of God, raz'ibork, as being the most excellentest part of his work, wherein he is most glorified.

So David prayeth for the Church under that appellation : P[2.138.8. Forfake not the works of thinè own hands. So doth Isaiah name them.

Thy people also shall be all righteous, they shall inherit the Ifa.66,21. Land, for ever the branch of my planting: the work of my

Ifa.61.3. hands that I may be glorified. So in the next Chapter Christ

Ifa.61.3. is anointed for the good of his Church; that they may be cal

led the trees of righteousness, the planting of the Lord.

3 Now there is such a correspondencë betvveen the head and the body, betwveen Christ and his Church, that sometimes that vvhich is literally spoken of the Church, is mysti

cally applyed to Christ. 1. Lam.1.12. feremie expressing the great misery of the Church; bringeth

her in thus complaining; Have pe no regard all ye that pass by the way, confider, and behold, if ever there were forrow like my sorrow.

Yet this complaint of the body is so fit for the head, the grief so surmounting , chat the uniform judgments of the Ancients of the Church have applyed them to Chrift, either in his Agony in the Garden, or on the Cross, where also hee fed Davids bewailing and passionate moan, My God, my Got, why haft thou forsaken me?

So the wonder of God in Hosea, spoken of Israel literally, Verfe 11.1

Ex Ægypto vocavi filium meum, that God by mighty hand brought

Israel out of exgypt, are applyed and verified in him, Mat.2.15. by the Evangelist St.Marthero.

From hence the mysticall sense of those words doth express the head of this body of the Church, that is Jesus Chrift, for his. Incarnation was the work of God. He was made of a woman, and was made under the Law. So that this is a prayer to God to send his Son into the world.

This agreeth vvell with the comfort before given to them, The just mall live by Faith.

That faith is in the promifed Meffiah, and that is it to which the ancient Fathers do apply this place, as being the most excellent work of God, for the good and comfort of his Church.

St. Augustine maketh this whole Psalme a prophecy of

Christ. Consideravi opus tuum, faith he; Revel.Dei, Quid hoc est, nifi nova & recognite salutis hominum ineffabilis 18.32

admiratio? Idem in Oratione contra Judeos Arrianos , Paganos,
Cap. 13.
St. Jerome paraphraseth this petition thuš.


Deprecor Domine ,ut quod promififti expleas, co finito tempore reddas Christ um tuum.

Ribera, a learned Jesuite, saith, that this Exposition doth passe moft currant with the ancients, he nameth Eufebius, Euthenius, Rupertus, Theophila&t: all of reverend antiquity, and one faith, for the most part seniores, faniores, the elder, the founder.

Arias Montanus, one that hath taken as much pains in the Bible, as ever any one man did in latter days, faith, this Note, this Song, doth begin at the name of God, which of all other in holy Scripture; Divinam naturam maximè fignificant , doth especially signifie the divine nature. 171770; a note which God revealed unto Moses, a name for the most part used in the old Testament, saith he, Ubi negotium Mefiæ agitur, where the businesse of the Meffiah is handled.

2 What is nient by in medio annorum, in the midst of years: here I must give you to understand, that the 70 Interpreters do render this part of the text in other words, and in another sense, yet agreeing well with the mystery of godlinesse, that is the Incarnation of Christ.

They read, tv phoe dio jowo groothom. Saint Augustine doth receive that interpretation, fo do many more, for great is che authority of the 70. And we find often in the new Testament, that their translation is cited by the Apostles, and not the originallin the old Testament.

I will not quite passe over this reading of the 70, as neglecting it, though in the end, I do not mean to follow it, because many great judgments have embraced it.

This is observed in these Interpreters, that often in their translations, they do not ftri&ly observe the words of the originall, bụt rather expound the sense of the place: often they do adde something,

especially in the prophecies, which they think do point at the Meffiah, whereby they declare, that that prophecy is to be referred to Christ. ::.;

So do they in this place, and to thew that they understand this place of the Meftah,they adde, frizion so saiar z oodásr.

Which you how

Which St. Augustine doth understand either figuratively, in medio duorum Teftamentorum, or literally, in medio Mofis Elia, with whom he spake in the mountaine when he was transfigured : or, in medio duorum latronum, between whom he was hanged, when he was crucified.

Others of late following the tradition that lay in the manger between an Oxe and an Asse, that were feeding there, understand these two living creatures, in the midst of whom the Wisemen that came from the East, found Christ.

Yet Eusebius and Theophilalt read not asar, with an acute accent in the first syllable, which signifieth living creatures, but with a circumflexe in the last (wãn, which doth signifie lives, in medio dnarum vitarum quia venit in mundum,habens alteram mortalem humanam, alteram immortalem divinam.

I onely make this use of these expositions to thew how of this old place hath passed for a testimonie of the Prophets fore-light and prophecying of Christ.

But reading as we do in medio annorum, here also sundry interpretations are given : for some do referre this to that time which St. Paul speakech of.

But when the fulnesse of time came, God sent his Sonne.

So the Prophets prayer is, that God would remember to perform his promise of the Messiah, in medio annorum, that is, in the fulnesse of time ; for it is certain, that from Christ to the end of the world, the world is in a state of declination.

Lyranus faith, that these years here meant are from the destruction of the temple at Jerusalem, to the rebuilding thereof finished, for he faith, there were 52 years from the destruction of the temple to the first year of the reigne of Cyrus, from thence to the fixt year of the reignie of Darius, vvere 46 years, for so long it is said the temple vvas in building.

In the midst, not in medio Geométrico, but Arithmetico, the
Prophet prayeth God to revive his yvork of restoring the peo-
ple to their liberty and possessions
But I chuse to follow the Exposition of the 70 Interpre


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