Annotations upon the five books immediately following the historicall part of the Old Testament (commonly called the five doctrinall or poeticall books) to wit, the book of Iob, the Psalms, the Proverbs, Ecclesiastes, and the Song of Solomon ... / by Arthur Jackson ...

ANNOTATIONS Upon the book of PSALMS. (Book Psalms)

PSALM I.

Vers. 1. BLessed is the man that walketh not in the counsell of the ungod∣ly, &c.] This book is often cited by Christ, and his Apostles, by the name of the Psalms, Luk. 24.44. All things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms; and the book of Psalms, as Luk. 20.42. David himself saith in the book of Psalms, The Lord said to my Lord, &c. yea and in expresse tearms, as written by the inspiration of the holy Ghost, as Matth. 22.43. How then doth David in spirit call him Lord? and Acts 1.16. The holy Ghost by the mouth of David spake before concerning Iudas, &c. Many Expositours hold that all the Psalms were made by David; but I cannot see that they make good what they say: for though it is very probable, that the most of them were composed by him, and provided purposely to be sung in the Tabernacle and the Temple, and that because it is evident that some, even of those Psalms before which Da∣vids name is not prefixed, were yet made by David, as we see in the second Psalm, which is expresly said to be Davids, Act. 4.25. and in the 105 Psalm, of which it is said, 1 Chron. 16.7. that David delivered it into the hand of Asaph and his brethren, and yet neither of these have any title prefixed before them (and the like may be said of others) and therefore I conceive it is that he tearms himself, the sweet Psalmist of Israel, 2 Sam. 23.1. and the Apostle Peter saith that he was a Prophet, Act. 2.30; yet I conceive it is unquestionable, that some of the Psalms were composed by other holy men of God, that wrote also by the inspiration of Gods spirit; first, because the prefixing this title A Psalm of David to some, implyes clearly that all are not his; secondly, because the 90. Psalm is in the title expresly tearmed A Prayer of Moses; thirdly, because some of the Psalms sung in the Temple were made by Asaph, as is plain 2 Chron. 29.30. Hezekiah the king and the Princes commanded the Levites to sing praise unto the Lord with the words of David, and of Asaph the Seer; and fourthly, because it is manifest by that which we find in divers Psalms, that some of them were made after the Jews were returned from the Babylonian captivity, as the 126, and the 137. yea some of them, as is very probable, in the dayes of the Maccabees, when Antiochus did so much mischief to the Jews, as Psal. 44. As for this first Psalm, it seems purposely set in the first place, as a Preface to all the rest, because it commends unto men the diligent stu∣dy of Gods word, and consequently, amongst the rest, of this book of Psalmes, and a holy life answerable thereunto. For the drift of it is, to shew the blisse of the godly and the unhappy condition of the wicked, and that chiefly, I conceive,

to remove the scandall of the frequent afflictions of the godly, and the great pro∣sperity of wicked men. The first words of the Psalm are expressed in such a man∣ner, as if the Psalmist had been seriously considering of the condition of Gods righteous servants, and did thereupon at last break forth into this Resolution, Blessed is the man that walketh not in the counsell of the ungodly, &c. The summe whereof is this, that they are truly blessed and happy, not that seek after the riches and honours and pleasures of the world, but that keep themselves so, that they have not any commerce or communion in any thing with any of the wick∣ed, that is, that withdraw themselves from all society with such men, and partake not with them in their evil wayes. For to expresse this are these three severall Phrases used, that walketh not in the counsell of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornfull: wherein by these three tearms, the un∣godly, sinners and the scornfull, is not meant, that some are ungodly▪ some sinners and some scornfull; but only thereby he seeks to expresse the whole impiety of wicked men; (and therefore afterward vers. 4. they are all three comprehended under that one word ungodly; The ungodly are not so, &c.) and by not walking in the counsell, nor standing in the way, nor sitting in the seat of such men, is meant, not having any fellowship with such men in their evil courses. Yet almost all Ex∣positours observe a gradation in these words. For first, by not walking in the counsell of the ungodly, they say is meant, either not joyning with them in their wicked consultations; or not taking or following their advice, according to that which is said of Ahaziah 2 Chron. 22.4, 5. that the house of Ahab were his coun∣sellers, and that he walked also after their counsell; or not doing as they doe, accor∣ding to that Job 21.16. the counsell of the wicked is far from me. Secondly, by not standing in the way of sinners is meant, not continuing in their evil practices, which is more then the other. And thirdly, by not sitting in the seat of the scorn∣full is meant, not setting up a mans rest securely and presumptuously in the socie∣ty and practises of those that do scorn God and good men, and all wayes of goodnesse, but especially those good men that shall undertake to reclaim them from their evil wayes. And thus there is herein an intimation given, by what de∣grees men become extremely wicked, and that the good man, though he may fall and sin, yet he will not at least run into these extremities.

Vers. 2. But his delight is in the law of the Lord.] That is, in the word of God: for the Scripture in generall may be called the law of the Lord; so Christ speaks of the Psalmes, Joh. 10.34. Is it not written in your law, I said ye are Gods? and in∣deed the drift of this Psalm may seem to be more particularly to stir up men to the reading of the Psalmes.

Vers. 3. And he shall be like a tree planted by the rivers of water, &c.] That is, by the severall streams of a river; for so husband men are wont sometimes to cut out severall channels for the water of rivers to run in, the better to water the ground where they have fruit-trees growing. And because the Psalmist speaks here of a tree whose leaf shall not wither, it must be understood of such trees as are green all the year long; such as is the palme tree, according to that Psal. 92.12. the righte∣ous shall flourish like the palme-tree, and the olive tree, Psal. 52.8. I am like a green

olive tree in the house of God, and divers other trees besides. Now whereas the Psal∣mist saith here of the godly man, that he shall be like a tree▪ planted by the rivers of water, &c. the meaning is, that in generall he shall constantly continue in a flou∣rishing and prosperous condition: and yet withall I conceive it is principally meant of the prosperity of such a man in regard of his spirituall estate. For though the same phrase of speech is sometimes used to set forth the glory of a mans outward condition, as we see Ezek. 31.3, &c. The Assyrian was a Cedar in Lebanon with fair branches, — the waters made him great, &c. yet here I say it seems principally meant of his spirituall blisse. He is compared first, to a tree planted, to im∣ply that his goodnesse is not by nature, but by grace. Secondly, to a tree planted by the rivers of water, with respect to his ingrafting into Christ, who is the fountain of the gardens, that is, his Churches, Cant. 4.16; to his regeneration, and the con∣tinuall supply of grace and comfort from the spirit of Christ, wherewith his soul is continually refreshed and quickned; and likewise to his daily meditation on Gods word, (whereof he had spoken in the foregoing verse) which is to him the means of his spirituall good. Thirdly, to a tree which bringeth forth his fruit in due season, with respect to the holinesse of his life, the fruits of Gods spirit, and that especially manifested in the duties of his particular calling and condition: which is also said to be in season, either because he layes hold upon every opportunity to doe good, or because his works are such as God requires, and not like the works of hypocrites, which are like untimely fruit, that never come to their full ripe∣nesse. Fourthly, it is said that his leaf shall not wither, with reference to his constant perseverance in grace, and the unchangeable constancy of his happinesse; that it is not like the flourishing of the wicked, which is only for a season, but constant and permanent, even in the winter of adversity, and after this life is continued to eternity. As for the last clause, And whatsoever he doth shall prosper, the meaning is, either that whatsoever he doth, to wit, by the assistance of Gods spirit, shall be accepted of God, and tend to his own salvation; or that all that he doth, and consequently all that shall befall him, shall tend to his advantage, Rom. 8.28.

Vers. 4. The ungodly are not so; but are like the chaffe, which the wind driveth away.] He compares them not to a tree in a barren soil, as by way of opposition to that which is before said of the godly, one would have expected; but the more emphatically to set forth the wretchednesse of their condition, he compares them to chaff &c. concerning which see the Note, Job 21.18.

Vers. 5. Therefore the ungodly shall not stand in the judgement, &c.] That is, Be∣cause they are so unlike the righteous, or because they are like the chaff, there∣fore they shall not be able to look God in the face, as being confounded in them∣selves through the guilt of their own consciences; or, they shall not be able to justify themselves, but shall be soon cast and condemned; or, they shall not be able to endure the wrath of the Almighty, but shall sink under it, and shall be cast out of his presence, namely in the judgement▪ that is, at the day of the last judgement. For that all this may be comprehended under these words, shall not stand in the judgement, is evident by other places where the same expression is

used: as Psal. 5.5. The foolish shall not stand in thy sight; and Luk. 21.36. pray al∣wayes, that ye maybe counted worthy to escape all these things that shall come to passe, and to stand before the son of man; and Rom. 14.4. who art thou that judgest another mans servant? to his own master he standeth or falleth; and Rev. 6.17. where we read that at the day of judgement the wicked shall say, The great day of his wrath is come, and who shall be able to stand? I know the words here may also be understood of the times when God judgeth the wicked here in this life, to wit, that when God begins to call wicked men to an account here, they are not able to stand before him: but doubtlesse it is at least principally meant of the last judgement, which is therefore called here by way of emphasis the judgement; as appears more clearly in the following clause, the ungodly shall not stand in judgement, nor sinners in the con∣gregation of the righteous: for the meaning of this is, that at the day of judgement God shall separate the goats from the sheep; the wicked from the righteous; and To when the righteous shall be owned by Christ, and taken into glory, (though they be scattered here, they shall be gathered into one congregation hereafter) the wicked shall not be suffered to be amongst them, but shall hear that fearfull sen∣tence, Depart from me, ye cursed, &c. Matth. 25.32, &c.

Vers. 6. For the Lord knoweth the way of the righteous, &c.] That is, He ap∣proves, takes speciall notice of, and delights in their wayes, and consequently he takes care of them, to direct, blesse and prosper them. For that all these the Scri∣pture doth usually comprehend under this tearm of knowing, is evident in many places: as in Job 9.21. I would not know mine own soul, (concerning which see the Note there;) and so also Psal. 31.7. thou hast known my soul in adversity, that is, thou hast been tender and watchfull over me; and Amos 3.2. you only have I known of all the families of the earth: and on the other side by not knowing is meant, not approving nor regarding, &c. as Psal. 101.4. I will not know a wicked person; and Matth. 7.23. then will I professe unto them, I never knew you. So that the meaning of these words, the Lord knoweth the way of the righteous, is, that the Lord knowing the wayes of the righteous to be according to his will, doth accor∣dingly approve of their wayes and courses, and doth direct and blesse and prosper their wayes, even till he hath brought them to heaven; whence it is that the way of the righteous is called the way everlasting, Psal. 139.24: and then on the con∣trary he adds, but the way of the ungodly shall perish, that is, The Lord approves not the wayes they take; and therefore all their practises and endeavours shall perish and come to nothing, yea they and their wayes shall perish together.

PSALM II.

Vers. 1. WHy do the heathen rage, and the people imagine a vain thing?] That this Psalm was composed by David we have a clear testimony in that passage of the Churches prayer Act. 4.24, 25. Thou, Lord, by the mouth of thy servant David hast said, Why did the heathen rage? &c. and that it was in the Apostles times accounted the second Psalm (which yet some have denied, ma∣king the first Psalm only a preface to the Psalms, or this and that to be but one

Psalm) is evident Act. 13.33. it is also written in the second Psalm, Thou art my son▪ this day have I begotten thee. Now if concerning the subject matter of this Psalm that question should be propounded, which the Ethiopian Eunuch propounded to Philip in a like case, Act. 8.34. Of whom speaketh the prophet this? of himselfe or of some other man? the answer I conceive must be, that he speaketh here joyntly both of himself and of his seed, the Lord Christ, who is often called the son of Da∣vid, and in relation to whom that promise was made to David concerning the everlastingnesse of his kingdome 2 Sam. 7.12.13. I will set up thy seed after thee — and I will establish the throne of his kingdome for ever: yet withall I doubt not, but that his primary intention was, to write this as a prophecy concerning Christ, and that what he speaks in relation to himself and his government was only, as there was in them a type and shadow of Christ and his kingdome; and that hence it comes to passe, that many passages in the Psalm can very hardly be understood of any other but of Christ; though others may be easily and fully applyed both to the one and to the other, as having respect to that everlasting kingdome promi∣sed to him and to his seed, which began to be made good to him in his own per∣son, but was especially to be accomplished in Christ. And accordingly we must understand this first clause of the Psalm. So soon as David was anointed king, not only the greatest part of the Jews rose up against him, siding with the house of Saul and Abner, who sought to make Ishbosheth king, 2 Sam. 2.12, 13, 14. but even forreign nations also bandied against him, as the Jebusites 2 Sam. 5.6. the Philistines also vers. 17. the Moabites, Ammonites, Amalekites, and Syrians, chap. 8.1, &c. Now David looking upon this as a shadow of the great opposition that should be made both by Jews and Gentiles against Christ, first in his own person, to which the Apostles apply this Act. 4.25, 26, 27. and afterwards to all succeeding ages, in the Gospel, kingdome and Church of Christ; and being as∣sured that as all their rage against him would be in vain, so much more all their furious bandying against that everlasting kingdome, which God had promised his seed, would be to no purpose; to expresse this he breaks out thus, Why do the heathen rage (or tumultuously assemble together) and the people imagine a vain thing? the propounding of it by way of an Interrogation strongly implying, first, the undoubted certainty of the thing, in that the thing it self is not questioned, but only the cause of it; secondly, the exceeding wickednesse of their rage, which made him thus abruptly break forth in the very beginning of this Psalm, as by way of admiration and indignation, Why do the heathen rage? &c. thirdly, the causlesnesse of their rage; and fourthly, the folly of it, because they were so vio∣lent in that which they would never be able to effect: and indeed this manner of speech, Why do the heathen rage? &c. seems to be used, as bewailing the sillinesse of their making such a busle to no purpose at all.

Vers. 2. The kings of the earth set themselves, &c.] That is, to take counsell, and to imploy all their wit and power against the Lord and his anointed, as it follows in the next clause, and the rulers take counsell together against the Lord and against his anointed. He calls them the kings of the earth by way of contempt, to intimate what a vain thing it was for them to fight against the God of heaven, as they did, in that

they opposed him, whom God had anointed to be king over his people: which as it must be chiefly understood of Christ, as we see the disciples did, against whom all the endeavours of his enemies must needs be in vain, because God had anointed him to be the king of his Church; so also it may be meant of David, this being that whereby David assured himself, that all the oppositi∣on that was made against his kingdome should be in vain, to wit, because he had not out of an ambitious spirit sought the kingdome, but God of his own good pleasure had chosen him when he thought nothing of it, and appoin∣ted him to be anointed king of Israel. What is farther to be known con∣cerning the anointing both of David and Christ, see in the Note upon 1 Sam. 16.1.

Vers. 3. Let us break their bands asunder, &c.] That is, Let us cast off their go∣vernment, and disclaim all subjection and obedience to their laws: and by their bands and their cords is meant the laws and government of the Lord God and his Anointed, to wit, David and his seed, and that is principally Christ, yea and con∣sequently of all those that shall by authority from Christ seek to bring men into subjection to Christ, and to keep them to the obedience of his laws and govern∣ment; so that these words do imply, first, that they that rebelled and rose up against the kingdome of David, & much more they that withstood the kingdome of Christ, did thereby oppose and fight against the Lord God, who had appoin∣ted David to be king of Israel, and Christ to be king of his Church, though they might haply pretend no such thing: secondly, that they who opposed the doctrine and discipline, the Ministers and governours in the Church of Christ, did thereby (whatever they may pretend to the contrary) oppose the Lord and his Christ: and thirdly, that because the Gospel and discipline of Christ will not give men liberty to live licentiously in wayes of sin, therefore they count no bondage greater then to be subject hereunto, and consequently in their pride they storm against it; great men especially, that think it a diminution of their greatnesse to be subject to any power whatsoever, and pretending falsly that the servants of Christ seek to bring them into bondage, they doe all they can to cast off the yoke of Christs government, according to that Luk. 19.14. we will not have this man to reign over us.

Vers. 4. He that sitteth in the heavens shall laugh; the Lord shall have them in derisi∣••••▪] This which is said of the Lords laughing and having them in derision may ••ply, first, that the Lord shall discover their subtlest and best-managed designs to have been foolish and ridiculous; secondly, that he shall make them to be derided and scorned by others, according to that 2 King. 19.21. The virgin, the daughter of Zion hath despised thee, and laughed thee to scorn; thirdly, how securely God may slight all their endeavours against him and his people, and that because God can so easily frustrate all their most cunning and violent attempts; fourth∣ly, that when God forbears them for a time, and lets them goe on, it is not be∣cause he wants power to crosse and crus•• them, but because he scorns their rage, as being able man instant to bring all their endeavours to nothing, which we find again thus expressed Psal. 37.1••. The wicked plotteth against the just, &c. The

Lord shall laugh at him; for he seeth that his day is coming; and fifthly, that God re∣joyceth in their ruine, according to that of Solomon, Prov. 1.26. I will laugh at your calamity, I will mock when your fear cometh. And then the ground of all these is implyed in that title which is here given to God, He that sitteth in the heavens, (where the Lord of heaven is opposed to the kings of the earth, and his sitting qui∣etly in the heavens to their tumultuous assembling and consulting together,) for hereby is clearly intimated, first, that the Lord is farre above the reach of their malice and power; secondly, that he seeth all their plots and conspiracies against him and his anointed, which likewise is inferred from the Lords dwelling in the heavens Psal. 11.4. the Lords throne is in heaven, his eyes behold, his eyelids try the chil∣dren of men; and thirdly, that he is of omnipotent power, and sitting in his throne above hath all things below under his power and command, and so can doe with his enemies what he lists, as the Psalmist expresseth it Psal. 115.3. Our God is in the heavens; he hath done whatsoever he pleased.

Vers. 5. Then shall he speak unto them in his wrath, &c.] Some referre this word (Then) to the time, when by the coming of Christ into the world, and by the prea∣ching of the Gospel, his kingdome should be manifested; others to that which was said before, concerning the enemies bandying against the Lord and against his anointed, and concerning the Lords laughing them to scorn. And in∣deed I conceive that the words must be understood generally thus, (and that with relation both to David and Christ) that when the enemy had used their utmost endeavours against the Lords anointed, and the Lord had suffered them a while to run on, as deriding the vanity of all their endeavours, at last, when they were ripe for destruction, and God should find it to be a convenient and fit time to take vengeance on them, then he should call them to an account, Then shall he speak unto them in his wrath, &c. Nor can I conceive, that this which is said of Gods speaking to them in his wrath, was meant of that fearfull sentence, Depart from me, ye cursed, which God should pronounce against them at the day of judge∣ment: rather I conceive this expression implyes, first, that the vengeance that should be poured forth upon them should be by the command of God; which also shews how easily God could destroy them, it was but a word of his mouth, and it would be presently done: and secondly, that by the punishments he would inflict upon them, his wrath against them should be plainly manifested; he would not alwayes speak to them in a way of mercy by the preaching of the Gospel, but at last he would speak to them in a way of wrath, and make them see their former madnesse. Because David was but of mean parentage, his enemies hoped they should easily crush him; but when they were vanquished, and David was settled in the throne of Israel, then their folly was manifested to all men. And so because of the obscurity of Christs outward condition, his enemies thought they should soon ruine him; but by the ruine of his enemies God soon declared how vain their attempts were, to the overwhelming of them with horrour and confusion, which is expressed in the next clause, and vex (or, trouble) them in his sore displeasure; which implyes, not only the outward troubles, which God should bring upon them, that had been the great troublers of his Church, out of which they should

not know how to extricate themselves, but also the inward fears and terrours that should also surprize them.

Vers. 6. Yet have I set my king upon my holy hill of Sion.] This may be meant of David; of whom it might be said that God had set him as his king, upon his ho∣ly hill of Sion, because God had chosen him in a peculiar manner as his king, to rule over his people, (concerning which see the Notes 1 Sam. 16.1.) and Sion David chose to be the Metropolis or chief seat of his kingdome, whence it is of∣ten called the city of David, as here it is called Gods holy hill, because the Tem∣ple was built there, where God was pleased as it were to dwell amongst his people, of which also see the Note 1 King. 8.1. But principally it is meant of Christ, to wit, that God the father doth here affirm, that immediately by himself he had appoin∣ted and established Christ to be for ever the king of his Church, of which see also the Note before cited 1 Sam. 16.1. For because that city of David was a type of the Church, in relation thereto the Church of Christ is often called Jerusalem, and Sion; as Gal. 4.26. Ierusalem, which is above, is free, which is the mother of us all; and Heb. 12.22. you are come unto mount Sion, and unto the city of the living God, the heavenly Ierusalem: and it may well indeed be called Gods holy hill of Sion, not so much because Christ there performed the work of our Redemption, and from thence the Gospel first went forth, as in regard of its spirituall resemblance thereto, to wit, first in regard of its stability, being built upon a rock, against which the gates of hell shall not prevail, Matth. 16.18. and sure therefore to be Psal. 125.5. as mount Sion, which cannot be removed; secondly, in regard of its eminen∣cy, Esa. 2.2, 3. which makes the members thereof to be as a city that is set upon a hill which cannot be hid; thirdly, because the inhabitants thereof are nearer to hea∣ven then others are, they see those things which others cannot see, they mind hea∣venly things, and look down with contempt upon whatever is great in the world; fourthly, because it is hard and difficult to be such as the members of the Church ought to be, it will make us toil and breath to attain hereto, as men doe that climb up some high hill; and fifthly, in regard that God in Christ dwells in the Church, which is as a holy temple unto the Lord, and there only is God truly worshipped. However doubtlesse God the father is here brought in, as affirming this concer∣ning his Son, yet have I set my king upon my holy hill of Sion, to shew first, why the hea∣then and others were charged before with setting themselves, and taking counsell against the Lord, to wit, because they did it against him, whom the Lord had esta∣blished to be his king in Sion; secondly, how deservedly God should pour forth his wrath and indignation upon them, that stuck not to bandy so against his king; thirdly, how vain all their attempts must be, that are against him of whom the Lord had said, that he should reign in Sion. For the emphasis of this expression is in the word (I) yet have I set my king upon my holy hill of Sion; as if he had said, and who can crosse what I the Lord will have done?

Vers. 7, I will declare the decree: the Lord hath said unto me, Thou art my son, &c.] This is one of those places from whence some Expositours conclude, that this Psalm can be understood of none but Christ, and that because though angels and men are sometimes called the sons of God, yet it were very harsh to say of

any man that he was begotten of God, as here it is said, Thou art my Son, this day have I begotten thee. But first, because I doe not see, but that a man may be said fi∣guratively to be begotten of God, as well as to be born of God, as it is said of all the regenerate, 1 John 3.9. whosoever is born of God, doth not commit sin; second∣ly, because the very same expression in effect is used concerning the regenerate, Jam. 1.18. of his own will begat he us with the word of truth; and thirdly, because many of those that restrain it to Christ, yet understand it in a figurative sense of the Resurrection of Christ, I see no cogent Reason, why we may not in some re∣spect understand it of David, as a type of Christ, in the first place; but then principally, and more clearly and perfectly of Christ. They that apply these words first to David, they conceive that in the first words, I will declare the decree, David professeth, that to take away all pretence of ignorance from those that would not submit to his government, he would make known Gods decree con∣cerning him, to wit, that he had appointed and anointed him to be the king of Israel, and had decreed that the kingdome should be settled upon him and his seed for ever. And to this some adde, that David might the more properly say this of himself, because he was a prophet, and did declare and make known the will of God unto men, Psal. 40.9, 10. I have preached righteousnesse in the great Congregation, &c. and particularly that decree of God concerning his king∣dome, Psal. 78.70, 71. He chose David also his servant, and took him from the sheep∣folds, &c. And then for the next clause, The Lord hath said unto me, Thou art my Son, this day have I begotten thee, they referre that to the day of his being anointed king, in regard he was then declared to be the Son of God in a peculiar manner; not only because of the regall dignity in generall, according to that which is said of Ma∣gistrates Psal. 82.6. I have said, ye are Gods, and all of you are children of the most high, and in regard he became then, as it were, a new man, being of a shepherd made a king, and by the effusion of an extraordinary measure of the gifts and graces of Gods spirit upon him, as is noted 1 Sam. 16.13. he was thenceforth another manner of man then he had been before; but also because God had in a speciall manner covenanted with him, that he would be his father, as in refe∣rence to his being a type of Christ, and the stock out of which the Messias was to spring. But then understanding it of Christ, the seed of David, (as doubt∣lesse the tearms were purposely such as could very hardly be applyed to David, that we might principally understand it of Christ,) then in the first words, I will declare the decree, we must know that Christ is brought in, resolving to make known to the world, that God had conferred the kingdome upon him, and that he did not of himself usurp this power. So that hereby is signifyed both that Christ partly in his own person, and partly by his Apostles and Mini∣sters, (Ephes. 2.17. Christ came and preached peace unto you, &c.) should proclaim in the Gospel what God had determined concerning him, so to render all his enemies inexcusable; and also that by preaching the Gospel his subjects were to be gathered, and his kingdome to be established. And as for the fol∣lowing clause, The Lord hath said unto me, Thou art my Son, this day have I begotten thee, that may be understood either first, of the eternall generation of Christ,

as he was the only-begotten son of God; and so by those words (this day) must be meant the day of eternity, where there is no time past nor to come, no begin∣ning nor ending, (as neither is there of the fathers begetting his son) but always one present this day. And indeed that this eternall generation of the Son must be at least implyed and included is evident, first, because if this be spoken to Christ, it implyes that he had a being before he was man, whence it is also said Phil. 2.7. that he took upon him the form of a servant: and secondly, because the Apostle Heb. 1.5. seems to prove Christ to be the son of God in a farre more peculiar manner then the Angels are, by warrant of this place, Vnto which of the Angels said he at any time, Thou art my son, this day have I begotten thee? Or secondly, of the day of the Son of Gods Incarnation and coming into the world; which to make good they say that this place is cited by the Apostle Act. 13.33. partly to prove what he had said before vers. 23. Of this mans seed hath God, according to his promise, raised unto Is∣rael a Saviour Iesus. Or thirdly, of the whole time of his manifestation in the world, when he was sent forth as a prophet to teach them, and was declared evidently to be the son of God, (We beheld his glory, saith Saint John chap. 1.14. the glory as of the only-begotten son of God) partly by his miracles Joh. 5.36. and partly by that voice that was heard from heaven, Matth. 3.17. and 17.5. This is my beloved son, in whom I am well pleased. Or fourthly, of the day of Christs Resurrection: and in∣deed this seems to me to be at least chiefly intended, both because it seems to be spoken of some solemn time of Christs manifestation to be the son of God, and he was declared to be the son of God with power by the resurrection from the dead, Rom. 1.4. and especially because the Apostle doth clearly affirm, that this was accompli∣shed in Christs Resurrection, Act. 13.33. he hath raised up Iesus again, as it is also written in the second Psalm, Thou art my son, this day have I begotten thee. Nor needs it seem strange, that it should be said that on that day Christ was begotten, in re∣gard that though he began not then to be, yet then he began most clearly to ap∣pear to be the son of God; whereas from the beginning he had been hid in the bosome of the father, and in the law he had been only darkly shadowed forth, then he was clearly manifested: and therefore some understand that desire of Christs, that he might be glorified, John 17.1, 5. of his desire that he might he raised from the dead. However we see that Christ is called in regard of his resur∣rection the first-begotten of the dead, Rev. 1.5. and the day of our Resurrection is called the Regeneration, Matth. 19.28.

Vers. 8. Ask of me, and I shall give thee the heathen for thine inheritance, and the ut∣termost parts of the earth for thy possession.] This also can very hardly be applyed to David; no otherwise, then by holding that by the uttermost parts of the earth is meant the uttermost parts of the land, to wit, the land of Canaan: and so that place also must necessarily be understood, Psal. 72.8. He shall have dominion also from sea to sea, and from the river unto the ends of the earth, if we understand it of Solomon, as the title of the Psalm, A Psalm for Solomon, seems to direct. But now in Christ we may look for the full accomplishment of this, as being a promise made to him, that so farre his enemies should be from ruining his kingdome, that all the inha∣bitants of the earth should be his, and in subjection to him; partly in that some

of all nations should by the Gospel be brought in voluntarily to submit to his government, partly that all the rest shall be under his power and disposing: and how the Church may be said to be the Lords or Christs inheritance, see in the Note Deut. 40.20. As for those words prefixed before the promise, Ask of me, &c. the drift of them is, either first, to imply his fathers singular love to him, in re∣gard whereof he might have whatever he would ask of him; or secondly, to in∣timate his just right to what was promised, in regard he was the son of God; as if he had said, Being my son, thou mayest of right demand the heathen to be thine inheritance: and indeed, however the kingdome was given to Christ as he was man, yet as he was the only-begotten son of God, it was his by right of inheri∣tance, and therefore Christ is called the heir of all things, Heb. 1.2. or thirdly, to im∣ply the priesthood of Christ, to wit, that upon his mediation, merits and intercessi∣on (wherein may be included that prayer of his for his elect people▪ Joh. 17.5, &c.) all nations should be put in subjection under him. And indeed Christs king∣dome is ascribed to his mediation, Phil. 2.8, 9. He humbled himself, and became obedient unto death; wherefore God also hath highly exalted him, &c. Yea, and whereas Christ alledgeth this place to prove, that he did not take upon him the priestly office of himself, Heb. 5.5. Christ glorified not himself to be made an high priest, but he that said unto him, Thou art my son, this day have I begotten thee; it may seem that it is alledged in reference to these following words, Ask of me, and I shall give thee, &c. for there is nothing else in the place, that hath any relation to the priesthood of Christ.

Vers. 9. Thou shalt break them with a rod of iron, &c.] That is, if they will not obey thee, but shall bandy together against thee, thou shalt not only break all their plots and combinations, but shalt also easily and irrecoverably destroy them for ever by thine almighty, eternall and unresistable power, even as when men dash in pieces a potters vessel. The like expression is frequently used in other places, to signify the irrecoverable destruction of a people, as Jer, 19.11. I will break this people and this city, as one breaketh a potters vessel, that cannot be made whole again; and so also Isa. 30.14. Some conceive that by the rod of iron here mentioned is meant, the word of Christ, which is the sceptre of his kingdome, ac∣cording to those expressions elsewhere; He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked, Esa. 11.4. and Rev. 19.15. Out of his mouth goeth a sharp sword, that with it he should smite the nations; and he shall rule them with a rod of iron. And indeed the wicked may well be said to be destroyed by the word of God, because the destruction that falls upon them is the sure effect of those threatnings, wherein this destruction was denounced against them. But yet here I conceive it is meant of the unresistable power of Christ; namely, that Christ shall destroy his obstinate enemies, not only at the day of judgement, but also often here in this world: a notable instance whereof we have in the Jews, who are so dashed in pieces, that they are scattered abroad all the world over. Yet some shadow there was also of this in the great victories of David over the nations that rose up against him, 2 Sam. 8. and 1 Chron. 18 and 19.

Vers. 10. Be wise now therefore, O ye kings: &c.] He expresly addresseth his speech to kings and judges, because first Gods advancing them was an engage∣ment to them above others to serve the Lord; secondly, such have usually great power to draw men in to Christ, or to keep men off from submitting to him; thirdly, one end why God hath given them their authority is, that they may im∣prove it for the drawing in of men unto Christ; and fourthly, being puft up with their greatnesse, and the high conceit they have of their own wisedome, and being withall still jealous, that their subjects by embracing the Gospel will prove sediti∣ous, they above others are hardliest wone to stoop to the government of Christ. Yet withall under these the people also are comprehended, as appears by that ge∣nerall clause vers. 12. Blessed are all they that put their trust in him: if kings be bound to submit, much more those of inferiour rank. As for the expressions here used, Be wise, and be instructed, they imply, that however they might count the Gospel foolishnesse, and pride themselves in their wisedome, yet it would be their wisedome to embrace and believe the instruction of the Gospel, and most grosse folly it would be to oppose the Lords anointed. And then this word (now) is added, Be wise now therefore, O ye kings, as in reference to the word then, vers. 5. Then shall he speak to them in his wrath, &c. as if he should have said, Now submit, whilst you may be accepted, before that time comes, when he will surely destroy all that have opposed him. How both this and that which followeth may in some sense be applyed to David, we may easily conceive.

Vers. 11. Serve the Lord with fear, and rejoyce with trembling.] Rejoycing and trembling are here joyned together, as are fear and joy Matth. 28.8. And they de∣parted quickly from the sepulcher with fear and great joy: and it may be meant, either of their carnall rejoycing in their greatnesse and prosperity, as if he had said, Whilst you rejoyce in your eminency above others, forget not to fear and tremble be∣fore the Lord your God; or else rather of their spirituall rejoycing in Christ, and the wonderfull grace of God tender'd to them in him, namely, that they should take heed that they did not turn the grace of God into wantonnesse, or Christian joy into carnall licentiousnesse, but that their joy should be still tem∣per'd with a holy fear of doing any thing that should provoke the Lord to dis∣pleasure against them.

Vers. 12. Kisse the Son, &c.] To wit, both by way of acknowledgement of his sovereignty, if you referre it to David, and by way of submission to his regall power; and likewise also by way of divine adoration, if we understand it of Christ, the only-begotten Son of God, coequall with the father. For that kissing signified both these, we may see in the Notes upon 1 Sam. 10.1. 1 Kings 19.18. and Job 31.27. As for the following words, lest he be angry, and ye perish from the way, &c. they must be referred to the Lord, mentioned in the foregoing verse; if ye understand the former words of David: but those being under∣stood of Christ these may farre more probably be referred to him, Kisse the Son, lest he (that is, the Son) be angry, &c. and by perishing from the way is meant, either their being cut off by the judgements of God here in this world, suddenly and unexpectedly, whilst they promised themselves nothing but safety, or their

being cut off whilst they were pursuing their projects, and disabled from bring∣ing them to effect.

Blessed are all they that put their trust in him.] That is, in the Lord Jehovah, or rather in his Son Christ. And this clause is added, both to set forth the grievous∣nesse of the miseries that would befall them against whom his wrath should break forth, by affirming how happy they were that by trusting in Christ were secured from that danger; and also to imply, that though there was nothing spoken yet but of Christs severe wrath against his enemies, yet to his people he should be the authour of all perfect happinesse.

PSALM III.

The Title. A Psalm of David when he fled from Absalom.] It is not improbable that this Psalm was composed by David in the very time of his withdrawing himself from the rage of Absalom, if we consider first, that the time was long, secondly, how carefull David was to redeem all times of any freedome for any spirituall services, and thirdly, that he was thereto ina∣bled by the speciall inspiration of Gods spirit. Yet the words may well bear it, that it was composed afterward, to expresse how he was affected in that time of his di∣stresse, thereby to sound forth the praises of God.

Vers. 1. Lord, how are they encreased that trouble me! &c.] It is said 2 Sam. 15.12. that this conspiracy was strong; for the people encreased continually with Absalom: and chap. 17.24. that Absalom passed over Iordan, he and all the men of Israel with him; which was according to Hushai's counsell vers. 11. I counsell that all Israel be generally gathered unto thee, from Dan even to Beersheba, as the sand that is by the sea for multitude. And hence it is that David here complaining to God, upon whom he casts his grief and care, mentions this three severall times, that his enemies were so many; expressing himself by way of admiration, to shew how strange it was, that so many should so suddenly without any cause fall off from him, whom God had anointed to be their king, to set up an ambitious youngster, as his son Absalom was, to reign over them.

Vers. 2. Many there be which say of my soul, &c.] That is, of me: See the Note Gen. 27.4. There is no help for him in God; that is, no hope or possibility of help. And thus they animated one another against him, and did thereby exceedingly wound his soul: either first, out of an Atheisticall contempt of God, boasting that now they had such a strong party, that God should not be able to help him; and indeed we see with what confidence Ahithophel spake, 2 Sam. 17.2. I will come upon him while he is weary, &c. and all the people that are with him shall flee, and I will smite the king only: or secondly, because they judged thus from that sore cala∣mity that God had brought upon him, in the insurrection of his own son against him: or thirdly, because they judged that God had forsaken him for his sin in the matter of Uriah (which probably might be the reason that moved Ahitho∣phel, though so great a Politician, to joyn with Absalom) for so we see Shimei concluded, 2 Sam. 16.8.

Selah.] Divers opinions Expositours have concerning the meaning of this word, which is three severall times inserted in this, and often in other Psalms; but very little clear evidence of reason there is in any thing they alledge as the ground of their opinions. That which hath most shew of likelyhood is, either first, that it is set as a musicall pause, to shew that in that place the singers were for some time to make a stop in their singing: which may seem the more probable, because we find this word no where in Scripture, but in this book of the Psalms, and in the song of Habakkuk; and in both alwaies at the end of a verse, unlesse it be in these few places, to wit, Psal. 55.19. and 57.3. and Habak. 3.3, 9. or secondly, that it was a Note to mind the singers, that in that place they were to lift up their voices; which is grounded upon this, that the word seems to be de∣rived from an Hebrew word that signifieth to elevate or lift up. These two, I say, are the most probable opinions. Only withall we must know, that the end of either of these was to signifie the observablenesse of the foregoing passage, as here how considerable this sad condition of David was, that his enemies should say, there was no help for him in God. They that hold it was a musicall pause, say it was to give a hint, that men should seriously ponder of that which was then said: and they that hold it was for the lifting up of the voice, or (as some think) to shew that the foregoing passage was to be sung twice, do likewise conceive, that hereby was signified how admirable and observable that was for all that heard it.

Vers. 3. But thou, O Lord, art a shield for me; my glory, and the lifter up of my head.] He tearms God his glory, first, because God had given him, and he knew would still give him, cause of glorying in his favour and help: secondly, because he had honoured him, and so would still, by giving him victory over his enemies; and this he opposeth to the shame that lay now upon him, when he was glad to fly for the saving of his life: and thirdly, because it was the Lord that had advan∣ced him to that glorious condition of being king over his people, and therefore he doubted not but that he would maintain and protect him therein. And then again he tearms him the lifter up of his head, first, because God did comfort and sup∣port his dejected spirit, and keep him from sinking under his afflictions: second∣ly, because through Gods grace to him, he was inabled to bear up his head with confidence and comfort, according to that Luk. 21.28. And when these things begin to come to passe, then look up, and lift up your heads, for your redemption draweth nigh: thirdly, because God had often, and he knew still would, deliver him out of troubles, and raise him from any dishonour and reproach that should be cast upon him; as it is said that the king of Babylon did lift up the head of Jehoia∣chin, when he freed him out of prison, 2 King. 25.27: and fourthly, because he had exalted him to be king, and therein he doubted not but he would conti∣nue him, according to that Psal. 110.7. He shall drink of the brook in the way, there∣fore shall he lift up the head.

Vers. 4. I cryed unto the Lord with my voice, &c.] Why was it not enough to say, I cryed unto the Lord, but that these words must be added, with my voice? I answer, first, because he would covertly imply, that in stead of spending his breath, as in

their afflictions many do, in vain and uselesse complaints, and murmurings against God, he rather chose to call upon God for help: secondly, because he would hereby oppose the lifting up of his voice in prayer to their clamours and insulta∣tions, as if he had said, Their outcryes shall not put me to silence; whilst they lifted up their voice in such outcryes against me, God hath forsaken him, there is no help for him in God, this stopped not my mouth, but I cryed to the Lord with my voice: and thirdly, to shew, that by reason of the strength of his affections, he not only prayed within himself, but also out of the fervency of his spirit, poured forth his desires in vocall prayer. As for the following words, and he heard me out of his holy hill, it may be meant both of Gods hearing him out of heaven, which is some∣times in the Scripture called Gods holy hill, as Psal. 15.1. who shall dwell in thy holy hill? and also of the hill of Sion, and that because the Ark was there, the sign of Gods spirituall presence amongst them; and probable it is that David by this expression intended to intimate, that though he was now driven from Gods holy hill, and had sent back the Ark thither, as is related 2 Sam. 15.25. yet he doubted not but thence God would hear his prayer.

Vers. 7. Arise, O Lord; save me, O my God, &c.] Though David had the Chere∣thites and Pelethites and Gittites with him, 2 Sam. 15.18. and many others, that fell not off to Absalom, yet his trust was in God, and not in them. As for the fol∣lowing words, for thou hast smitten all mine enemies upon the cheek bone, they may im∣ply the shame and dishonour that God had cast upon them: (concerning which see the Note Job 16.10.) But I rather think the meaning to be, that Gods hand had been heavy upon them, as when a man strikes one so on the cheek that he beats out his teeth; which is added in the next clause, thou hast broken the teeth of the ungodly: Yet some conceive that ungodly men are compared here to wild beasts, whose teeth being broken, they are disabled to doe hurt as formerly.

Vers. 8. Salvation belongeth unto the Lord, &c.] That is, It is only in his pow∣er to save, and it appertaineth to him to save those that by Covenant are his peo∣ple: which is more fully expressed in the next clause, thy blessing is upon thy people.

PSALM IV.

The Title. TO the chief Musician on Neginoth.] That is, on stringed instruments: for so the word Neginoth is translated, Habak. 3.19, It seems the Psalms which David composed he distributed amongst the se∣verall companies of the Levites, that were the holy singers in the Tabernacle and Temple, some to one company, some to another; and accordingly this was de∣livered to the Master of that Quire that played on stringed instruments.

Vers. 1. Hear me when I call, O God of my righteousnesse, &c.] That is, Thou that art the witnesse, judge, maintainer and revenger of mine innocency, and the righ∣teousnesse of my cause. And doubtlesse this is meant of the cause of his Regall dignity, whereto God had anointed him. So that though the time and occasion of composing this Psalm be not expressed, yet we may well think it was compo∣sed

when some opposition was made against him concerning the kingdome, to wit, either by Absalom, or rather (because the words vers. 2. How long will ye turn my glory into shame? seem to imply a longer opposition) by Saul, or his fa∣mily and their abettors after Sauls death.

Thou hast enlarged me when I was in distresse, &c.] The meaning is, that God had often enlarged his heart with joy and comfort, when he was as a man imprisoned through grief and sorrow; or rather, that God had often freed him out of great streights and troubles. As for the following words, have mercy upon me, and hear my prayer, see the Notes upon 1 Kings 8.30.

Vers. 2. O ye sons of men, how long will ye turn my glory into shame? &c.] This is added, as the fruit of his foregoing prayer, to wit, that he doubted not of Gods protection; to which end he turns his speech here to his enemies, O ye sons of men, how long will ye turn my glory into shame? By the common consent of almost all Expositours, the Hebrew words, here translated sons of men, do signifie men of eminency and renown above others, at least such as thought so of them∣selves, (and therefore are these words translated men of high degree, Psal. 62.10. and so also Psal. 49.2.) and by his glory here is meant either his innocency, which his enemies sought to traduce, or rather the honour that God had put upon him in making him his anointed king, which he saith they sought to turn into shame; first, because they charged him, that he ambitiously and treasona∣bly sought to wrest the Crown from his lawfull Sovereign, and from his seed, and so by their slanders sought to make the people to look upon him as a rebell, rather then the Lords anointed; and secondly, because they despised and deri∣ded him, and in his low estate insulted over him, Ye shall see what his Anoin∣ting will come to: Is it likely that Gods Anointed should hide himself in rocks and dens, or fly to the Philistines for shelter? &c. as Shimei triumphed over him, when he fled from Absalom, 2 Sam. 16.8. and thirdly, because they sought with shame to cast him down from that dignity, whereto God had advanced him, and so utterly to ruine him. Why this is expressed by way of Interrogation, we may see in the reasons given for the like expression Psal. 2.1. It is as if he had said, O ye that exalt your selves so much in your greatnesse, how is it that after so many manifestations of Gods favour to me, and of his chusing of me to be your king, you are still so bold or foolish, as to seek to turn my glo∣ry into shame? And accordingly also we must understand the following clause, how long will ye love vanitie, and seek after leasing? to wit, that therein he chargeth them first, with taking great delight and pleasing themselves in those plots against him, which would prove vain devices and lying imaginations, and such as they would never be able to bring to effect; see the Note Job 15.35. secondly, that though they pleased themselves with many colourable preten∣ces for their opposing of him, yet they would all prove vanity and lies; see the Note Job 15.31. and thirdly, that it was merely for preferment and reward, for honours and riches, that they opposed him the Lords anointed; where∣in they exposed themselves to Gods displeasure, for worthlesse transitory things that were mere vanity, and wherein they should never find that happinesse they expected.

Vers. 3. But know that the Lord hath set apart him that is godly for himself.] Doubtlesse this David speaks concerning himself; as if he should have said, Whereas the Lord rejected Saul for his impiety, he hath chosen me, whom he hath endued with true piety, that I might advance godlinesse and religion in the land: and indeed this expression, of Gods setting him apart for himself, seems to have relation to that of Samuel to Saul, 1 Sam. 13.14. The Lord hath sought him a man after his own heart, and that which God said to Samuel 1 Sam. 16.1. I will send thee to Iesse the Bethlehemite; for I have provided me a king a∣mong his sons. Yet withall we see it is expressed indefinitely, that the Lord hath set apart him that is godly for himself, that is, that the Lord will own every truly pious man, as one of those whom he hath chosen and set apart from the world, that they might be his peculiar people; and that purposely to imply, that if the Lord did thus own all his holy Saints and servants, much more would he own him who endeavoured after true piety and godlinesse in his whole con∣versation, and whom he had set apart to that peculiar service of ruling over his people. So that the drift of the words is clearly, to put his enemies in mind, that he did not ambitiously seek to advance himself, but that the Lord had chosen him to be king; so that they opposed the Lord in oppo∣sing him; and however low he might be brought for a time, yet the Lord would raise him up again, and would not fail to protect his own ser∣vant.

Vers. 4. Stand in awe, and sin not, &c.] This clause in the Septuagint is, Be an∣gry and sin not: and because the Apostle hath the very same words Eph. 4.26. it is thought that he alledgeth them as from this Psalm. Nor yet need we be troubled that the Apostle should not cite them according to the Hebrew Originall, which is well translated in our Bibles, Stand in awe, and sin not; for first, be∣cause the Septuagint translation was best known to Gods people in those times, he might cite it, as a passage taken out of that translation, holding forth a ne∣cessary duty, though not rendring the genuine sense of the words in the Psalm, and so not as a testimony of the Prophet David: secondly, the word in the Ori∣ginall, here translated Stand in awe, doth generally signifie any moving of the heart; and though it were therefore here principally intended concerning their being moved inwardly with the fear of God, yet it might well be applyed by the Apostle to mens being moved with anger: and thirdly, when men stand in awe of God, this must needs be accompanied with a holy anger against them∣selves for the offences they have committed against God; and in that regard, that which the Prophet David saith here, might be, without wresting the place, cited to the purpose for which the Apostle there alledgeth it. As for the drift of David in these words, some conceive that here he turns his speech to those that sided with him, Stand in awe and sin not; as if he had said, Though you be grieved and troubled to see me, the Lords anointed, to be so persecuted and troubled as I am, and that I should be in so low a condition, whilst mine enemies prosper and triumph over me; yet as stan∣ding in awe of the Majestie of God, take heed that you sinne not either by 〈2 pages missing〉〈2 pages missing〉

that signifyeth to p••ssesse, (and so both the Septuagint and the Vulgar Latine ren∣der it;) and accordingly they say that hereby is shown, that this Psalm treats of the troubles of Gods people, who are the Lords inheritance, or that it concerns the enemies of Gods people, who sought to drive them out of the land of Cana∣an, the inheritance of the Lord; concerning which see the Notes 1 Sam. 26.19. And divers other interpretations are given of it. But the most probable, I con∣ceive, is that first named, that hereby is meant wind Instruments, the word Nehi∣loth being derived from an Hebrew word that signifieth to pierce through or to wound, because they are hollow, or because of the holes that are in pipes, which have the appearance of so many wounds.

Vers. 3. My voice shalt thou hear in the morning, O Lord, &c.] That is, speedily and out of hand: for so this expression is elsewhere used, as Psal. 143.8. Cause me to hear thy loving-kindnesse in the morning. I doubt not but David speaks here as in reference to his constant course of praying early in the morning, so giving to God the first-fruits of each day: but yet that which is here chiefly intended is, that God would hear him betimes and without delay; that as his earnest desires carried him carefully to pour out his requests before God betimes in the mor∣ning, so God would betimes also come in to his help: In the morning (saith he) will I direct my prayer unto thee, and will look up, to wit, as waiting for a gracious an∣swer of my prayers, according to that Mich. 7.7. I will look unto the Lord, I will wait for the God of my salvation; and Psal. 145.15. The eyes of all wait upon thee, or, look unto thee. Whence it was that Peter and John Act. 3.4, bad the cri∣ple, as in expectation of what they would doe for him, to look on them.

Vers. 4. For thou art not a God that hath pleasure in wickednesse; neither shall evil dwell with thee.] That is, Thou wilt not own wicked men to be of the number of thy people here, nor wilt thou suffer them to live with thee in thy kingdome of glory hereafter. Yea this phrase may farther comprehend, that God will not protect wicked men, that he will not endure them, nor have any thing to doe with them. However doubtlesse David alledgeth this as a sure argument, that God would hear his prayers, and destroy his enemies, namely because God was alwaies an enemy to such wicked wretches.

Vers. 6. Thou shalt destroy them that speak leasing, &c.] He means this of his ene∣mies, that did slander him, such as he complained of to Saul 1 Sam. 24.9. Where∣fore hearest thou mens words, saying, Behold, David seeketh thy hurt? as likewise of those that flattered him with their lips, being bitter and implacable enemies in their hearts; as when Saul profered him his daughter in marriage, &c. And so also that in the next clause, the Lord will abhor the bloudy and deceitfull man, may be spoken in reference to Sauls slaying the Priests, and all other bloudy and deceit∣full practises of his enemies against him.

Vers. 7. But as for me, I will come into thy house in the multitude of thy mercy, and in thy fear will I worship toward thy holy Temple.] By Gods house and Temple here is meant the Tabernacle, whereon the Ark of God dwelt between the Cherubims, (see the Notes on 1 Sam. 1.9.) in the Courts whereof the people used to wor∣ship towards Gods holy place; and by his coming into Gods house in the multi∣tude

of his mercy may be meant, either first, that he would goe thither trusting in Gods infinite mercies; or secondly, that his work there should be, with a thankfull heart to extoll Gods many mercies; or thirdly, that through the ri∣ches of Gods mercy to him in defending him, and delivering him out of his trou∣bles, he should come to Gods house to worship him there. It seems therefore that Davids aim in these words was, to imply first, that though for the present he was driven from the house of God, yet he doubted not but God would bring him thither again; and secondly, that his purpose then was to praise him there for all his mercies, and to worship him there daily with all reverence and godly fear: for this the second clause doth import, and in thy fear will I worship toward thy holy Temple; to wit, not only that he would behave himself in worshipping him with all possible reverence, but also that he would doe it with a truly pious heart; his joy when God had delivered him should not make him the lesse, but the more carefull not to offend God. And thus also by opposing this promised piety to the wickednesse of his enemies, whereof he had spoken in the foregoing verses, he doth hereby encourage himself, that God would surely hear his prayer.

Vers. 8. Lead me, O Lord, in thy righteousnesse, &c.] Some by thy righteousnesse here understand that way of righteousnesse which God hath prescribed in his word, wherein David being conscious to himself of his own weaknesse, desires to be guided by the spirit of God, that he might not turn aside out of that way: and that, saith he, because of mine enemies, that is, lest they should draw me into any way of wickednesse; or that they may not find any thing in me, for which to up∣braid me, or to insult and triumph over me, and for which they might seem justly to persecute me. But then others understand hereby the righteousnesse of God, Lead me, O Lord, in thy righteousnesse, that is, for, or according to thy righteous∣nesse, thy faithfulnesse and justice; as if he had said, As thou art a righteous God, faithfull in making good thy promises, and so art wont to prosper the righteous and destroy the wicked, conduct me safely, and prosper me in all my wayes, be∣cause of mine enemies, that continually lye in wait for my life. And thus according∣ly we must understand the next clause also, make thy way straight before my face; that is, cause me to walk right on in the wayes of thy commandements with∣out turning aside; or, carry me safely through those many perplexities and difficulties that lye in my way, and bring me to the end which thou hast pro∣mised.

Vers. 9. Their throat is an open sepulchre.] This David saith of his enemies, ei∣ther only generally, to imply how insatiably bloudy they were after the destru∣ction of himself and other the faithfull servants of God, even like an open sepulchre, that still is ready to devour all the dead that are laid into it; or else more parti∣cularly, to imply first, that with their speech they sought to destroy him, as by their lies and slanders, by tempting him to sin against God, by flattering him, and so endeavouring to draw him into a snare; or secondly, with relation to their cruell threatnings, that they breathed forth nothing but slaughter and destru∣ction against him, according to that Prov. 1.12. Let us swallow them up alive as

the grave, and whole as those that goe down into the pit; or thirdly, to imply the loathsomenesse of their blasphemies against God, his truth and people, and other the wicked language they uttered, which coming from the rottennesse and cor∣ruption of their hearts, might the rather be compared to the stench of an open sepulchre. And then besides, in regard of their seeking to entrap him unawares, he might compare them to an open grave, whereinto a man in the dark may sud∣denly fall, not seeing any danger. The Apostle Rom. 3.13. alledgeth these words, though spoken of Davids enemies in particular, to prove the common cor∣ruption of all mankind, not Gentiles only, but Jews also, and that because natu∣rally there is the same fountain of corruption in all mankind: and as under the person of David both Christ and all his members are described, even all the rege∣nerate; so under the persons of Davids enemies all the wicked of the world are described. However clear it is, that what David here saith concerning his ene∣mies, is, to imply his danger thereby, and so to move God to protect him, and destroy his enemies.

Vers. 10. Destroy thou them, O God, &c.] Or, make them guilty, that is, by pu∣nishing them make known their guilt: let them fall by their own counsels, or, from their counsels; that is, let their counsels come to nought. As for the following clause, Expositours judge diversly of the casting out there mentioned, cast them out in the multitude of their transgressions; to wit, that David prayeth, that they might be cast either out of the Church, or out of the kingdome, or out of the world, according to that Job 18.18. He shall be driven from light into darknesse, and chased out of the world, or that being shut out of heaven, they might be cast into hell. But I should rather think that the meaning is more generall, to wit, that David prayeth that God would not prosper them in their attempts, but cast them away, and utterly destroy them.

Vers. 11. But let all those that put their trust in thee rejoyce, &c.] Either David desires that they might rejoyce upon Gods manifestation of his love to them in their own persons; or else rather, that the Lords dealing with him might be to them an occasion of great joy, to wit, when thereby they should see how carefull God is to defend and blesse his righteous servants, and to destroy their enemies. And the same is intended in the last clause of this verse, let them also that love thy name, be joyfull in thee, that is, those that love thee: yet withall by the Name of God may be meant his word, or whatever else it be whereby God is made known. Yea, as the Name of those men hate is hatefull to them, and the Name of those they love is delightfull to them; so they that love God, they love his very Name.

PSALM VI.

The Title. TO the chief Musician on N••ginoth upon Sheminith.] For the first part of the Title, see the Note upon the Title Psal. 4. and concerning Sheminith, see the Note 1 Chron. 15.21. This is the first of those that are commonly called the seven Penitentiall Psalms; the other six are the 32, 38, 51, 102, 130, and the 143.

Vers. 1. O Lord, rebuke me not in thine anger, &c.] That is, Correct me not in thine anger; for so this word rebuke is often taken in the Scripture, as Rev. 3.19. As many as I love, I rebuke and chasten: and by this which he desires, that God would not correct him in his anger, nor in his sore displeasure, is meant, either that God would correct him gently and moderately, and so that which he prayeth against may be, that severity which God useth sometimes in correcting his own chil∣dren; or else that God would not lay his hand upon him in wrath, by way of sa∣tisfying his justice, but in fatherly mercy to correct him as his child, and not ut∣terly to destroy him as an enemy, according to that Jer. 10.24. Correct me, but with judgement, not in thine anger, lest thou bring me to nothing.

Vers. 2. Have mercy upon me, O Lord, for I am weak; O Lord, heal me, for my bones are vexed.] That is, my most inward parts: see the Note, Job 30.17. Very probable it is which some gather from these words, to wit, that Davids aim in this Psalm was to set forth how he was affected in some sore fit of sicknesse, or to teach Gods servants how they ought to be affected in that condition. Yet these words, I am weak, may be meant of his being brought low by any deadly distresse or danger; and deliverance from any such distresse may be tearmed healing, as Deuter. 32.39. I wound, and I heal; and so also the healing of the sick foul with comfort or grace, as Psal. 41.4. Heal my soul, for I have sinned against thee.

Vers. 3. My soul is also sore vexed, &c.] To wit, with fear of thine indignation, with grief for my sins and thy displeasure, and the insultation of mine enemies over me: but thou, O Lord, how long? that is, how long wilt thou afflict me? or how long wilt thou defer to help me? but, as one whose words were swallowed up with grief, he only saith, How long?

Vers. 4. Return, O Lord, &c.] That is, Whereas thou hast withdrawn thy self for a time from me, return, and be with me again, to help and comfort me, as for∣merly: deliver my soul, that is, deliver me, or save my life. Nor needs it seem strange that David should so earnestly beg for life; first, because death is natural∣ly dreadfull to all men: secondly, because the blisse of the Saints departed was not so clearly revealed under the Old Testament, as it is now: thirdly, because the blisse of this life was by Gods appointment to them a pledge of their fu∣ture life and happinesse: and fourthly, because he might fear that the cause of Religion, which he sought to establish aright, might suffer much after his de∣parture.

Vers. 5. For in death there is no remembrance of thee, &c.] That is, When men are dead, they cannot record and praise thy name before men, as I desire to doe.

Vers. 6. All the night make I my bed to swim, &c.] He mentions the night, ei∣ther because sick men are usually worst in the night; or because he had then most freedome to think of his sins, or his enemies that longed for his death, and might with most privacy pour forth his tears before God.

Vers. 7. Mine eye is consumed because of grief, &c.] For weeping, yea grief alone, may darken and marre the eyes. See Job 17.7.

Vers. 8. Depart from me, all ye workers of iniquity.] Being delivered from his sicknesse, or the deadly danger he was in, or at least being assured of deliverance, in these words either David resolves to cast off those his enemies, that had been formerly familiar with him, and in the mean season desired his death; or else he engageth himself, as by way of thankfulnesse for this mercy, that he would not henceforth have any communion with any wicked men; or else rather by these words he insults over his enemies, telling them they might be gone with shame, that had stood gaping after his death, or sought it, and that because the Lord had now heard his prayer and tears.

Vers. 10. Let all mine enemies be ashamed and sore vexed, &c.] To wit, as being disappointed of what they hoped for: let them return and be ashamed suddenly; that is, let them turn their backs and be gone with shame (according to that Psal. 56.9. When I cry unto thee, then shall mine enemies turn back) and that suddenly, that is, God on a sudden delivering me out of their hands.

PSALM VII.

The Title. SHiggaion of David, &c.] There are divers conjectures in Exposi∣tours, but they are mere conjectures, concerning this word Shig∣gaion: as that it was the name of some Musicall Instrument, to which this Psalm was to be sung; or the name of some kind of Verse wherein it was composed; or of some tune, or some known song, to the tune whereof it was to be sung. That which seems most probably said is, that Shiggaion is derived of an Hebrew word that signifyeth to erre, and so may be translated an aberration, or, a song of wandring: to wit, either because it was sung in parts, or by severall voices, some singing one clause, and then others another; or because upon the Instrument whereon they played when this Psalm was sung, they ran with their fingers from one string to another; or because it was made of sundry vari∣able or wandring verses; or because therein are expressed those cares of David, which made him in danger to erre or goe astray. Yea because the Hebrew word Prov. 5.19. doth signifie to be delighted or to wander in love, therefore some translate Shiggaion of David, Davids variable or delightfull song, or the solace of David. As for the following words, which he sang unto the Lord concerning the words of Cush the Benjamite, it is most probable that this Cush was some great Courtier of Saul, and of his tribe and family, who had accused David to Saul, upon occasion whereof David composed this Psalm. I know that the most Expositours hold, that it is Shimei or Saul himself that is here called Cush, by interpretation the Ethiopian or blackmore; and that, say they, to note his black, malicious and hellish disposition, or that there was no more hope of changing his nature and qualities, then of washing a blackmore white. But besides that the reasons alledged for giving either of them this name Cush, have no great solidity in them, and that there could be no cause at all why he might not have expressed them by name, in the Psalm David seems plainly to speak of some slander that endangered his life, which could not be meant of Saul, nor of the revilings of Shimei.

Vers. 2. Lest he tear my soul like a lion, &c.] In the foregoing verse he had said, Save me from all them that persecute me; this therefore which he adds here in the sin∣gular number, Lest he tear my soul like a lion, must either be understood indefinitely of every one of those that did persecute him, Lest he tear my soul, &c. that is, lest he that persecutes me do tear me in pieces, or destroy my life (for soul is often taken for the person or the life of a man, see the Notes Psal. 3.2. and 1 Sam. 25.29.) or else of Saul in particular his great enemy, whom others served in their persecu∣ting of David. And by comparing him to a lion, he implyes his power and cruel∣ty, thereby the rather to move God to deliver him: and if this were done after Saul had made such a slaughter of the Priests 2 Sam. 22.18. David had the juster ground to compare him to a lion tearing his prey.

Vers. 3. If I have done this, &c.] That is, this which Cush hath laid to my charge, and which is thereupon commonly spread abroad concerning me, to wit, that he adds in the following verse, that when things were all at peace in the king∣dome, and that Saul had given his daughter in marriage to David, and preferred him as his favourite in all things, then David sought to take away Sauls life, that he might step into the throne; If, saith he, I have rewarded evil to him that was at peace with me, that is, to Saul; which the following clause doth also confirm, wherein he seems to have particular reference to his saving of Saul, when he had him at an advantage, and he restrained his captains from offering him any vio∣lence, 1 Sam. chap. 24. and 26. Yea, saith he, I have delivered him that without cause is mine enemy.

Vers. 5. Let him tread down my life upon the earth, and lay mine honour in the dust.] By this honour may be meant his soul, as in Gen. 49.6. (concerning which see the Note there) which may be said to be laid in the dust, when his life, that proceeded from the union of his soul and body, was taken away, and he laid in the dust; and so both clauses, let him tread down my life upon the earth, and lay mine honour in the dust, may both intend the same thing: or, secondly, by his honour may be meant that honourable condition whereto God had advanced him, or which God had pro∣mised him, to wit, of being king over his people; which might be said to be laid in the dust, either by his death, or by his being brought to a low and poor condi∣tion: or, thirdly, by his honour may be meant that honourable fame and repute and credit wherein he had lived, and which might remain of him after his death; which in case of his guilt he desires might be laid in the dust, to wit, by the peri∣shing of his memory, or being buried under obloquy and reproach.

Vers. 6. Lift up thy self because of the rage of mine enemies, &c.] That is, Because of their rage arise to my help; and so it is the same in effect with the foregoing clause, Arise, O Lord, in thine anger: or, Lift up thy self, that is, exalt and glorifie thy self as a conquerour, by saving me from their rage. As for the following clause, and awake for me to the judgement that thou hast commanded, there are two severall Expositions, neither of them improbable, which are given of it. The first is, that David doth therein desire the Lord to awake for him; to settle him in the kingdome which he had promised him: for because his office was there∣in to doe justice and judgement, and to settle all things in the kingdome,

which had been out of frame under Sauls reign, and because God had comman∣ded Samuel for this purpose to anoint David, and because God had decreed and said that David should be king, and had at the same time pronounced this judge∣ment against Saul, that he had rejected him, 1 Sam. 16.1. and what God hath de∣creed shall be, in regard of its certainty, is frequently in the Scriptures said to be commanded of God, as Psal. 33.9. He spake and it was done, he commanded and it stood fast, and Psal. 147.15. He sendeth forth his commandment upon the earth, his word runneth very swiftly; therefore doth he expresse this in these tearms, awake for me to the judgement that thou hast commanded. And then the second is, which I best ap∣prove, that David doth herein desire that God would raise up himself to punish his enemies, and to deliver him that was injured and oppressed: which he tearms the judgement which God had commanded, either because God had commanded the sons of men thus to execute judgement, and therefore he doubted not that God would himself doe what he had enjoyned others to doe; or because it was that which he knew God had ordered and decreed.

Vers. 7. So shall the congregation of the people compasse thee about, &c.] Two things may also probably be intended herein. The first is, that if God would make good his promise, and settle him in the throne, so far as in him lay, the peo∣ple that were now grown to a kind of profane neglect of Gods worship under the government of Saul, as appeared by the neglect of the Ark all the time of his reign, should be brought to assemble themselves duly together, to perform the duties of his worship and service: and hereby he makes it manifest, that he desi∣red not the kingdome for his own interests, but for the advancement of Gods glory. And the second is, that if God would appear in his defence against his ene∣mies, the experience of Gods justice and faithfulnesse herein would bring in the people by multitudes to compasse him about, (and it may be meant of the Isra∣elites alone, or of other nations joyntly with them, to whom the fame of what God had done for David herein should come) to wit, to praise God, to pray to God for judgement in the like case, yea and in generall to worship God with fear and reverence: for indeed the judgements of God manifested in the world do notably stir up devotion in men. And to this purpose also is that which follows, for their sakes therefore return thou on high, that is, exalt thy self, and shew thy self gloriously in this cause of mine; or rather, ascend again into thy throne of judgement, and judge the cause between me and mine enemies: for in these words there seems to be an allusion to the thrones and seats of judgement amongst men, which used to be on high above the people, as we see in Solomons throne, 1 Kings 10.19. or else to the height of the heaven, of which it is said, The Lords throne is in heaven, Psal. 11.4, and because whilst God had forborn puni∣shing his persecutours, it had been as if God had given over judging the world, therefore he desires that God would return to his throne of judge∣ment.

Vers. 8. The Lord shall judge the people, &c.] As if he should have said, And therefore from the slanders of men I appeal to God, and know that he will judge righteously: whereupon he addes, Iudge me, O Lord, according to my

righteousnesse, &c. concerning which see the Note, 2 Sam. 22.21.

Vers. 9. Oh, let the wickednesse of the wicked come to an end, &c.] As one that had been long under this affliction, he desires the Lord that at last, some way or other, there might be an end put to the malicious practises of his enemies against him and others, and so thereby that he would establish the just: for (saith he) the righ∣teous God tryeth the hearts and reins; that is, the Lord exactly knoweth the secretest thoughts and desires of mens hearts, and consequently he knoweth the integrity of mine heart, and that there never came any such thing into my thought, as they lay to my charge. Because in the entrails of a man the reins lye of all the rest the most retired and hidden, therefore they are added to the heart.

Vers. 11. God is angry with the wicked every day.] Hereby is meant, not so much that there is no day wherein God doth not manifest his anger against some wick∣ed men, by pouring forth his wrath upon them; as that he is every day angry with the wicked, even when he forbears them; whence it is that even then they are said to treasure up wrath against the day of wrath, Rom. 2.5.

Vers. 12. If he turn not, he will whet his sword; he hath bent his bow, &c.] That is, If the wicked man repents not, and gives not over his persecuting the righte∣ous, God will whet his sword, &c. and by whetting his sword, and having his bow bent, and his arrows prepared in a readinesse, called the instruments of death vers. 13. he implyeth how sore and sudden Gods judgements upon him should be; he was ready to shoot, and the wounds given by his sword should be deep and deadly: he ordaineth his arrows against the persecutours; he makes and intends them, and de∣crees them purposely to be shot against the persecutours. And this, being pro∣phetically spoken, some say was accomplished when Saul was sore wounded by the Philistine archers, and afterwards thrust himself through with his own sword, 1 Sam. 31.3, 4.

Vers. 14. Behold, he travelleth with iniquity, &c.] That is, He strives to effect his wicked and mischievous purposes against the righteous, being even pained as a woman in travell to accomplish his intentions, but all in vain. See the Note Job 15.35.

Vers. 16. His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate.] These expressions, His mischief shall return and shall come down, seem to imply, that what mischief the wicked seek to doe to the righ∣teous, God takes it as intended against himself, according to that Zach. 2.8. He that toucheth you, toucheth the apple of his eye; and accordingly that it is of God that their mischief, like so many arrows shot against heaven, is turned back upon their own heads: as it was with Saul, who having often plotted how to bring Da∣vid to fall by the hands of the Philistines, was at last himself overcome by them, by means whereof he slew himself, and they finding his body, cut off his head, and carried it up and down their country in a way of triumph.

PSALM VIII.

The Title. TO the chief Musician upon Gittith.] See the Note upon the Title Psal. 4. For these words, upon Gittith, which are also the Title of the 81 and the 84 Psalm, the conjectures of Expositours are vari∣ous. First, some conceive that this Psalm was to be sung with those musicall Instru∣ments, which were used by the Levites of Gathrimmon, who were called Gittites, as Obed-Edom is called 2 Sam. 6.10; or because David composed this Psalm to be sung when the Ark was removed to or from the house of Obed-Edom the Gittite. Secondly, others think, because Gath in Hebrew signifieth a wine-presse, that the musicall Instrument wherewith this Psalm was to be sung, had the form of a wine-presse; or that it was composed to be sung at the vintage amongst the wine-presses, perhaps at the feast of Tabernacles, which was about that time; or that it was to be sung in the tune of those lightsome songs, which they usually sung at their vintages. And thirdly, others say that it was composed upon occa∣sion of some great deliverance or mercy afforded to David, that had some relati∣on to Gath a city of the Philistines; or that Gittith was the name of some musi∣call Instrument, as the Gittern is with us; or the name of some song or tune, used or invented at Gath of the Philistines. And indeed of all these conjectures this last seems to me the most probable.

Vers. 1. O Lord, our Lord, how excellent is thy Name in all the earth! &c.] That is, thy same and glory! what excellent things are by thy works manifested and known of thee throughout the world! For by the Name of God in the Scripture is often meant the same of all his glorious attributes, his power and mercy, &c. as in Mal. 1.11. From the rising of the Sun to the going down of the same my Name shall be great among the Gentiles. And because David in the following part of the Psalm speaks of the great goodnesse of God to man, and that, as some think, in relation to Christ, it is likely that even here he hath principally respect unto that: and he expresseth it by way of admiration, how excellent is thy Name! to imply, that he was not able to set it forth in words, as it ought to be. As for the following words, who hast set thy glory above the heavens, therein a reason is given why Gods Name must needs be exceedingly excellent in all the earth, to wit, because he had set his glory above the heavens: whereby is meant, either that God had manifested so much of his glorious excellencies above in the heavens, which he had taken as the royall seat and throne of his Majesty, by the influences and power whereof the things below are preserved, cherished and governed, that the whole earth stirred up thereby must needs sound forth his praises; or else that Gods glory is so great, that the whole world is not able to contain it: to which purpose the like phrase is often used, as Psal. 108.4. Thy mercy is great above the heavens; and Psal. 113.4. The Lord is high above all nations, and his glory above the heavens; and in many other places. Others do also understand this glory of God above the heavens of the Angels praising God, and of the glory of Christ sitting at the right hand of his fa∣ther; but David speaks here, as I conceive, of the glory of God, which is manife∣sted to all the inhabitants of the earth.

Vers. 2. Out of the mouth of babes and sucklings hast thou ordained strength, &c.] This I conceive is to be understood, as the words do plainly hold forth, of little children and sucking infants, namely, that they do wonderfully set forth the glo∣ry of God. For David intending now in the sequele of the Psalm to shew more particularly, how God hath manifested his glorious excellencies, especially his goodnesse and mercy, in man above all his other creatures, he begins here with this, that even in their tenderest years, whilst they are but babes and sucklings, God is exceedingly glorified in them. And whereas this is said to be done out of the mouth of babes and sucklings, either no more is intended thereby but this, that by the testimony of babes God doth declare his many glorious excellencies, (even as for the same cause, Psal. 19.1. the heavens are said to declare the glory of God, to wit, because in them there is so much to be observed, that doth shew forth the glory of God,) as that they should so strangely make their way out of their mothers wombs; that such poor helplesse things should be so wonderfully sustained and preserved, being in themselves exposed to all kind of miseries; and that especially by the instinct of nature, which God hath planted in the hearts of parents, whereby even those that are most gracelesse, are yet tender over them, and willing for their good to undergoe any trouble in their noysomnesse and continuall rawling; and many other wonderfull providences besides that may be observed in children; or else this expression may have particular relation to those things that concern the mouths of babes and sucklings; as that they should so presently, by a secret instinct of nature, hunt and wind about for the breasts, those bottles wherein God hath wonderfully provided milk out of bloud for their nourishment, and which he hath made soft, thereby fitting them for their tender mouths; as likewise that they should know how to draw and suck forth the milk there prepared for them, the passages through which the milk is∣sues forth being so ordered, that neither the streightnesse thereof should make it too hard for them to draw it forth, nor the too great widenesse thereof should endanger the stifling of them by its coming forth too fast; and likewise that be∣ing grown up a little, they should so soon frame their tongues and mouths to speak the words they hear others speak: for indeed in regard of these many won∣ders the tongues of stammering children, yea the mouths of sucking infants, do most rhetorically speak forth the praises of God before they can speak. As for that phrase of ordaining strength, Out of the mouth of babes and sucklings thou hast or∣dained (or founded) strength, either the meaning is, that God had firmly determi∣ned and ordered it to be inviolably and unalterably so, that the glory and praise of Gods strength should be manifested out of the mouth of babes and sucklings; and indeed, because whatever discovers the strength of God, tends to his glory and praise, therefore Gods glory and strength are often joyned together in the Psalms, as Psal. 29.1. give unto the Lord glory and strength, and so often elsewhere; and these very words are render'd by the Septuagint, as they are also cited by our Saviour, Matth. 21.16. Out of the mouth of babes and sucklings thou hast perfected praise: Or else, God is said to have ordained strength by the praise that redounds to God out of the mouths of young infants, in relation to those following words, be∣cause

of thine enemies, that thou mightest still the enemy and the avenger; namely, to im∣ply that there is strength enough in the mouths of poor feeble infants, to stop the mouths, or to confound all the proud Atheists in the world, that deny the power of Gods all-ruling providence: for these are they that are here called Gods ene∣mies, to wit, because their wisedome, yea their whole lives are nothing else but a continuall enmity against God; and the avenger, either because not believing the providence of God, they mind only the revenging of themselves upon their enemies; or because such Atheisticall wretches do hate God, and seek as it were to dethrone God, and being fighters against God, are usually also bloudy perse∣cutours of his servants, and are ever thirsting to be revenged on them; for any deadly and much incensed enemy is usually called an avenger in the Scripture, as we may see Psal. 44.16. This I take is the proper meaning of this place. Yet there is another Exposition that hath much probability in it; to wit, that God doth usually chuse to glorifie himself by weak and simple and despised people, (whom he tearms here babes and sucklings, as Christ also tearms them, Matth. 11.25. thou hast hid these things from the wise and prudent, and hast revealed them unto babes) rather then by the great learned and wise men of the world: and that the Lord doth this, that he might still the enemy and the avenger; that is, that he might confound all the wicked enemies of God and his people; as when he caused the Gospel to prevail in the world by such simple and such mean men: and when he reveals the wisedome of God to such rather then others, this is sufficient to con∣found the great and wise men of the world, according to that of the Apostle, 1 Cor. 1.27. God hath chosen the foolish things of the world to confound the wise, &c. And this, they say, David might alledge, to answer why he should undertake to set forth the praise of God, which in the foregoing verse he had implyed was in∣expressible, to wit, because God is wont to glorify himself by babes and suck∣lings: Which makes some also incline to think, that David composed this Psalm in his younger years, when he kept his fathers sheep, and so admires that God should imploy such a babe as he was in setting forth his praise: and to make this the more probable, they observe that vers. 3. he sets forth the glory of the hea∣vens, as they glitter in the night season, (when he used to watch his flocks) ma∣king mention of the moon and stars, not of the Sun, and vers. 7. speaking how all the creatures are put under mans subjection, he reckons the sheep first. But how∣ever, for our Saviours applying of these words, Matth. 21.16. to the Acclama∣tion that was made to Christ, by children and others of the common sort of peo∣ple, that cryed Hosanna to him as he rode into Jerusalem; I conceive the drift thereof was to imply, that if Gods all-ruling Providence was magnified, as David said, by the mouths of babes and sucklings, it need not then seem strange, that God should by his Providence stir up those children & despised people to give that Te∣stimony to him, the promised Messiah, even to the confusion of the Scribes & Pha∣risees, that were the enemies and persecutours of Christ, his Gospel and disciples. Yet there are some, I know, that hold that David did prophetically in these words foretell, how by the acclamation and Testimony of such despised ones Christs glory and kingdome should be promoted; to which purpose they shew that in

those words, thou hast ordained strength, by strength may be meant a strong and firm kingdome, as elsewhere it is, namely Psal. 86.16. give thy strength unto thy ser∣vant; and again, Psal. 110.2. The Lord shall send the rod of thy strength out of Zion.

Vers. 3. When I consider thy heavens, the work of thy fingers; the moon and the stars, which thou hast ordained.] That is, which received their being at thy com∣mand, and were by thy appointment disposed of and ordered according to their severall places and motions and influences. As for the first clause, by the work of thy fingers there is meant, I conceive, the work of thy hands, as the heavens are cal∣led Psal. 102.25: yet the most Expositours encline to think, that by tearming the heavens the work of Gods fingers or his finger-work may be implyed, both with what facility, and with what curiosity God made the heavens; that which is made with the fingers requiring art rather then strength, as we see in ar∣ras, tapestry, and all embroidered works, whereto the heavens are here com∣pared.

Vers. 4. What is man, that thou art mindfull of him? and the son of man, that thou visitest him?] As if he had said, Because the heavens, the moon and stars are such glorious creatures above that which is in man, or rather, because by the glory of these heavenly bodies we may clearly see how infinitely glorious the Lord is that made them, and that hath taken them to be his dwelling-place, therefore when I consider thy heavens, &c. then think I, What is man? that thou art mindfull of him? &c. that is, what is mortall man, dust and ashes, or, what are the poor sinfull children of men, that thou shouldest so highly regard him, and be so tenderly carefull of him? And this is meant especially of man, as considered in the state of redempti∣on through Christ, by whom God visited man in great mercy, (according to that Luk. 1.98. Blessed be the Lord God of Israel, who hath visited and redeemed his people) and recovered for him all those priviledges of his first Creation, which he had lost by the fall of Adam. And hence it is that the Apostle, Heb. 2.6. applyeth these words to Christ particularly, (though all the faithfull, as members of Christ, must needs be comprehended) because it is by Christ that man recovers what the first Adam had lost. Nor need we stumble at it that these words should be apply∣ed to Christ, wherein the Prophet doth so vilifie man; for indeed in regard of Christs humane nature he was as other men, and it was an act of wondrous free grace, that in him man should be exalted to such a high degree of honour. See the Notes Job 7.17. and 10.12.

Vers. 5. For thou hast made him a little lower then the angels, thou hast crowned him with glory and honour.] This David speaks as in relation to that glorious estate, wherein man was at first created; when in regard of his earthly body, and that in case of sin subject to dissolution, he was indeed made in a condition lower then the angels; and yet withall, because his soul was of a spirituall substance, and endued with reason and understanding like unto the angels, and that he was made after Gods own image for wisedome, holinesse and righteousnesse, fitted for the hope of a blessed and eternall life, and that all things were made to be ser∣viceable to him, and all earthly things were put under his Dominion, it might

well be said, that though he was created in a condition lower then the angels, yet it was but a little lower then the angels, and that he was crowned with glory and honour, as being made so like unto God, and all things put in subjection unto him as their Lord and King. Indeed man soon fell from this glorious condition; but yet David speaks of it, as of the present blisse which through Gods goodnesse man did enjoy, for thou hast made him a little lower then the angels, &c. partly because there are some remainders of this glorious condition still left in man; but espe∣cially because in Christ man hath recovered that dignity, which our first parents lost; and that not only in regard of the exaltation of mans nature in the person of Christ, but also in regard of the renovation of Gods image by Christ in all his members (which is begun here in all believers, who are made by him partakers of the divine nature, and at last perfected in the glory of heaven) and the right which they have in all things through Christ, who is the heir of the world, Rom. 4.13. And this is thought to be the reason why the Apostle doth particularly ap∣ply this to Christ. Yet some do rather hold, that the Apostle doth only there ele∣gantly shew, how that which David spake of man in generall, might in another sense be most fitly applyed to Christ: Thou madest him a little lower then the angels, or a little while inferiour to the angels; to wit, all the time of his humiliation, but especi∣ally in the time of his agony and his dying upon the Crosse; the bitternesse where∣of that he might be enabled to undergoe, there appeared an angel unto him from hea∣ven strengthening him, Lu. 22.43: & then thou crownedst him with glory & honour; which was, when he rose again from the dead, ascended into heaven, & sat down there at the right hand of the Majesty of God, far above all principality & power, &c. Eph. 1.21.

Vers. 6. Thou hast put all things under his feet.] This must be understood, as that which went before, partly with relation to that glorious condition wherein man was at first created, and partly with relation to what remainders thereof man still enjoyeth, and partly to that which man hath recovered and doth enjoy in and by Christ. And withall it seems principally meant of those sublunary things, which are as it were wholly at mans disposing: for though all the creatures, even the sun, moon and stars, were made for mans use, and so he may be said to be created Lord over all things; yet this phrase of being put under his feet seems to imply a subje∣ction of those things, over which man hath power of life and death, and to doe with them for his use what he pleaseth. But yet, because Christ hath absolute pow∣er over all the creatures, therefore the Apostle, applying these words to Christ, Heb. 2.8, takes them in their utmost extent, proving from thence the subjection even of the Angels to Christ, as also 1 Cor. 15.27. where he proves from thence that all his enemies, yea even death it self, must be at last vanquished by Christ.

Vers. 7. All sheep and oxen, yea and the beasts of the field.] That is, wild beasts that live abroad in the fields; which is added, because this advanceth much the domi∣nion of man, that they also should be subject to him, and Gods goodnesse to man in giving him so large a dominion. See also the Note vers. 1.

Vers. 8. The fish of the sea, and whatsoever passeth through the paths of the seas.] To wit, those sea-monsters, and other creatures that live in the waters, that cannot so properly be called fish.

Vers. 9. O Lord, our Lord, &c.] See the Note vers. 1.

PSALM IX.

The Title. TO the chief Musician upon Muth-labben.] It is here again very uncer∣tain what is meant by this word Muth-labben: namely, whether it were the name of some Instrument, or some Tune, or some song, or some part in musick; as some indeed think that hereby was meant that which we call the Counter-tenor. Some translate the words, upon the death of his son, and so conceive the Psalm was composed upon the death of Absalom, which Davids ex∣treme heavinesse then makes improbable. Others render it upon the death of Laben, and so hold that Laben was the name of some great Commander, that was slain when David got some glorious victory over his enemies; or that it was Nabal, or Nebal, that is here by a transposition of the letters called Laben. And then again others translate it, Upon him that was between, that is, that stood between the two camps, when he came forth and defied the whole army of Israel, meaning Goliah. But it is evident that this Psalm was composed after the Ark was placed in Sion, vers. 11, and 14. and whether therefore it were composed in remembrance of a victory ob∣tained so long before, is altogether uncertain.

Vers. 1. I will praise thee, O Lord, with my whole heart, &c.] That is, first, sincere∣ly, wholly ascribing the glory of our deliverances to thee, without the least self-respect: and 2ly, with as much affection as possibly I can, not praising thee with my lips, when my heart is far from thee; I will shew forth all thy marvellous works. But how could he doe this, the wonderfull works of God being infinite in number? I answer: Either this must be restrained to the miraculous deliverances which God had wrought for him and his people; or the meaning must be, that he would speak of the severall sorts of his marvellous works; or else, he shews hereby, not what he should be able to doe, but what he did desire, and would endeavour to doe.

Vers. 2. I will be glad and rejoyce in thee, &c.] To wit, as acknowledging thee the only authour of all my joy: I will sing praise to thy name, O thou most high! that is, who dost every way transcendently excell those that are highest and greatest here in this world. And this title David gives God in this place, because in his marvellous works for him and his people he had shown himself such.

Vers. 5. Thou hast rebuked the heathen, &c.] See the Note upon Psal. 6.1. This implyes that his enemies were many, & as it were from severall nations combined together against him: thou hast put out their name for ever and ever; to wit, either by destroying them utterly, that so they may be no more named amongst the living, and by degrees their very memory perish together with them; or by bringing them to such a reproachfull ruine, that they lose thereby all that glory and re∣nown they had formerly gotten.

Vers. 6. O thou enemy, destructions are come to a perpetuall end, &c.] If we read this, as it is in the margin of our Bibles, The destructions of the enemy are come to a perpetu∣all end; and their cities hast thou destroyed &c. the meaning seems then to be clearly this: O Lord, thou hast put an end to the destructions, which the enemy began to make amongst thy people; and thou hast destroyed their cities, whereas they thought to have destroyed ours. But reading it as it is in our Bibles, it may be un∣derstood,

either to be spoken ironically, O thou enemy, destructions are come to a per∣petuall end; and thou hast destroyed cities, &c. as if he had said, O thou enemy, thou hast f••nished the ruine thou didst intend to bring upon us, by destroying our ci∣ties; to which then that must be opposed which follows in the next verse, But the Lord shall endure for ever, &c. Or else it must be understood as spoken by way of in∣sultation over the proud enemy, as it he had said, Whereas thou, O proud ene∣my, didst resolve never to give over destroying, till thou hadst brought all to ruine; destructions thou seest are come to a perpetuall end, thou shalt no more for ever destroy as thou beganst to doe: thou hast indeed destroyed cities, &c. but (vers. 8.) the Lord shall endure for ever; he hath prepared his throne for judgement, that is, it belongs to him to judge the world as a righteous judge, and though there∣fore he doth it not at all times, he will certainly doe it.

Vers. 9. The Lord also will be a refuge for the oppressed.] That is, Such they shall esteem him, and such he will be unto them.

Vers. 10. Thou, Lord, hast not forsaken them that seek thee.] That is, those that endeavour to approve themselves to thee, that they may enjoy thy fa∣vour; or those that by faith do pray unto thee: and indeed this last is chiefly here meant.

Vers. 11. Declare among the people his doings.] That is, Not only amongst the Is∣raelites, but also amongst the nations far and near.

Vers. 12. When he maketh inquisition for bloud, he remembreth them, &c.] That is, the people mentioned in the foregoing verse; or the humble, mentioned in the following clause, he forgetteth not the cry of the humble. And this phrase, when he maketh inquisition for bloud, implyeth, first, that though shedders of bloud may escape for a time, yet they shall sooner or later be called to an account; secondly, that no excuses or pretences shall clear or secure those that are indeed guilty of bloud; and thirdly, that God makes precious account of the bloud of those, of whom the world makes no reckoning at all.

Vers. 13. Consider my trouble, O thou that liftest me up from the gates of death.] That is, say some Expositours, from the counsels and plots of mine enemies; ma∣king the ground of this expression to be, the custome of all nations, in making the gates of their cities the place where they sat in counsell concerning the affairs of the Common-wealth. See the Note Gen. 22.17. But rather I conceive that by being lifted up from the gates of death is meant, his being delivered from despe∣rate dangers, wherein he seemed to be nigh unto death, from the jaws of death, from the mouth and brink of the grave; which indeed those words thou that lif∣test me up seem much to favour. See the Note Job 38.17. Yet by the gates of death may be meant the power and dominion of death, which agreeth with that expres∣sion of the Apostles of deaths reigning, Rom. 5.14.

Vers. 14. That I may shew forth all thy praise in the gates of the daughter of Sion, &c.] That is, in the solemn assemblies of the inhabitants of Sion; for they used to be in the gates of Jerusalem. And why the inhabitants are called the daughter of Sion, see in the Note upon 2 Kings 19.21: and the elegancy is observable of oppo∣sing here the gates of Sion to the gates of death mentioned in the foregoing verse;

God lifted up David from the gates of death, that he might praise him in the gates of Sion.

Vers. 16. The Lord is known by the judgement which he executeth, &c.] This may be meant generally of all the judgements which God executeth on wicked men, because they do all shew forth the power and holinesse and justice of God; but rather here that judgement seems to be particularly intended, which is expressed in the following words, the wicked is snared in the work of his own hands; because nothing doth more notably discover the wisedome, power, justice and provi∣dence of God, then when he causeth wicked men to be entangled by their own cursed practises. In the close of this verse these words, Higgaion, Selah, are added. Concerning Selah, see the Note Psal. 3.2. As for that word Higgaion, it signifyeth meditation; and therefore it may seem added to imply, that the foregoing clause was worthy mens most serious thoughts: yet some take it to be some tearm of musick.

Vers. 17. The wicked shall be turned into hell, &c.] By hell in the Scripture is sometimes meant the grave, as Psal. 16.10. Thou wilt not leave my soul in hell: but if nothing else were intended here, there were nothing then threatned to these wicked wretches, but what is common to the godly together with them. It must therefore be understood here, I conceive, of the place of the damned, or of the grave and that joyntly together: The wicked shall be turned into hell; as if he had said, There is no cause why men should be so afraid as they are of these proud wicked wretches; at length God will cut them down, and lay them in the grave, and throw their souls into hell, and then there will be an end of their oppressions. As for this word (turned,) The wicked shall be turned into hell, some conceive it is used in reference to their returning to the earth, from whence they were taken; others conceive that because of their hell-bred qualities, because they are of their father the devil, Joh. 8.44. and when they are cast into hell they goe to their place, as it is said of Judas Act. 1.26. thence is this expression of their being tur∣ned into hell. But I rather think that this word (turned) doth imply either first, that whereas they had set themselves as it were to fight against God, he should foil them, and put them to flight, and turn them back into hell: or secondly, that their end should be far different from what they expected; for whereas they carried themselves, as if they had made a covenant with death and with hell, and as if they meant to exalt themselves above the clouds, in the conclusion they should be brought down to the grave, and their souls thrown into hell.

Vers. 19. Let the heathen be judged in thy sight.] That is, by thee; as men ar∣raigned before thy tribunall.

PSALM X.

Vers. 1. WHy standest thou afar off, O Lord? &c.] See the Note upon Exod. 32.11. The Greek and Vulgar Latine Translation make this a part of the foregoing Psalm; and so they doe likewise with the 104 and 105 Psalms: but then to make up the number of 150 Psalms, they divide other Psalms into two.

Vers. 2. The wicked in his pride doth persecute the poor, &c.] This David might intend concerning himself, as being brought very low by the continuall persecu∣tion of Saul and his faction; yet he expresseth it generally, because it is usually so with others likewise: but however, that they are poor and afflicted whom the wicked man persecutes, is mentioned as a great aggravation of his cruelty. Let them be taken in the devices that they have imagined; that is, let them be ensnared by their own plots. Yet some understand it of their being discovered and appre∣hended, and punished by the Magistrate for their plots against the righte∣ous.

Vers. 3. For the wicked boasteth of his hearts desire, &c.] That is, he glorieth in the sinfull desires of his heart, as justifying them, and applauding and encoura∣ging himself therein: or, he glorieth of his successe in his wicked deeds, where∣in he hath accomplished the desires of his heart. As for the following words, and blesseth the covetous, whom the Lord abborreth, either they may be meant of the wick∣ed mans blessing himself in his covetous practises, to wit, that he justifyeth, ap∣plaudeth and encourageth himself therein, as assuring himself that they shall bring no evil upon him; and so some read this clause, as it is in the margin of our Bibles, the covetous blesseth himself, &c. or they may be meant of his justifying and applauding other covetous wretches like himself.

Vers. 4. The wicked through the pride of his countenance will not seek after God.] That is, Through his pride, which he discovereth in his countenance, he never minds whether his waies be pleasing to God or no; he never seeks Gods favour, but resolves to doe what he lists himself.

Vers. 5. His waies are alwaies grievous, &c.] That is, a matter of grief, trou∣blesome or mischievous to others. Thy judgements are far above out of his sight. Some by the judgements of God do understand the laws of God, as if he had said, He never minds thy commandments; but doubtlesse the meaning is, that he ne∣ver regards nor thinks of the judgements which God is wont to execute upon wicked men: as for all his enemies he puffeth at them, that is, he slights them, as if he were able to blow them away with a puff.

Vers. 7. His mouth is full of cursing, &c.] By cursing here some understand all kind of evil speaking, to wit, when wicked men curse and revile and falsly accuse the godly. But others understand it of the false oaths whereby wicked men are wont to deceive the innocent; his mouth is full of cursing, that is, he is frequently wont with curses and imprecations annexed to swear this and that, when yet his heart and tongue agree not together: which may seem the more probable, be∣cause

with cursing here deceit and fraud are joyned: as likewise because of the fol∣lowing clause, under his tongue are mischief and vanity, or iniquity; for this expressi∣on implyeth, that under smooth and plausible language he hides mischief and vanity.

Vers. 8. He sitteth in the lurking places of the villages, &c.] Some understand this literally of thieves and robbers; but it is rather spoken by way of similitude, to wit, that wicked men do lye in wait for any advantages to oppresse and slay the godly, and do use all cunning and dissembling courses to accomplish their de∣sires, even as robbers are wont to lye lurking in thickets and caves about villages to watch for passengers that goe by, and then unawares break out upon them, and rob and murder them: and such likewise is that last expression of this verse, his eyes are privily set against the poor; that is, he closely watcheth to mischief the poor, even as such robbers that stand peeping out of their lurking places to watch for those that goe by, or as those that aim to shoot a man, doe it with fixing their eyes half-shut upon him.

Vers. 9. He doth catch the poor when he draweth him into his net.] That is, When he hath ensnared him by his fraudulent and dissembling dealings, then, poor wretch, with all violence he seiseth upon him.

Vers. 10. He croucheth and humbleth himself, &c.] To wit, as a lion, that lyes close to the ground, that he may the better hide himself, and with the more speed and strength may suddenly leap out upon his prey: that the poor may fall by his strong ones; that is, that he may tear the poor in pieces by the strength of his teeth or paws. Now we must know, that it is the shew which the wicked man often makes of an humble, lowly mind, and his craft in concealing and dissembling his mis∣chievous purposes, that is here compared to the crouching of a lion: and by his strong ones may be meant those strong and mighty men, that are subservient to the wicked man in his oppressions.

Vers. 15. Break thou the arm of the wicked and the evil man, &c.] That is, Break in pieces their power: see the Notes upon Deut. 33.20. 1 Sam. 2.31. As for the following clause, Seek out his wickednesse till thou find none, that which he desires of God therein, I conceive, is this; that whereas the wicked man was ready to flat∣ter himself, that God would never require his wickednesse of him, as he had said before vers. 13. the Lord would make him see the contrary, and would to that end seek out his wickednesse, that is, call him to an account, lay all his sins to his charge, and judge and punish him for them, till he found none, that is, till there be no wick∣ednesse of his left unpunished, or till by destroying such wretches there be no more foot-steps to be seen of any such wickednesse, according to that Ezek. 23.48. where the Lord having shown how he would destroy his rebellious people, he adds, Thus will I cause lewdnesse to cease out of the land. Others, I know, understand this last clause of wicked men, thus; seek out his wickednesse till thou find none, that is, Destroy thou the wicked man till there be none left, or that others may be warned by his example, and so there may be no more any such Atheisticall wretches to be found upon the earth. Others take it thus; Discover thou, Lord, the evil purposes of the wicked man, and then they shall not be able to effect

what they have mischievously intended. But the first Exposition is farre the best.

Vers. 16. The Lord is King for ever and ever, &c.] This is here alledged, as that whereon he grounded his hope and desire that God would destroy the wicked, namely, because being the great King of the world, to him it belonged to execute judgement; and being King for ever, though he did deferre to help his oppressed people for a time, yet there was no perill in that, since it would be alwaies in his power to doe it. Now for the following clause, the heathen are perished out of his land, either it is meant of the wicked Israelites, who are here called the heathen, to shew that they were no better then heathens in Gods account, whence it is that the prophet useth that expression, Amos 9.7. Are ye not as children of the Ethiopi∣ans to me, O children of Israel, saith the Lord? and then it must be taken as a commi∣nation that God would certainly destroy them out of his land, though it be ex∣pressed as if it were done already, to shew the certainty of it, and by way of tri∣umphing in their approaching ruine: Or else rather it is meant of the Canaanites, whom God cast out before the Israelites; and then it is added, that thence he might imply, that as God had cast out and destroyed those nations for their wick∣ednesse, so he would likewise doe with those wicked Israelites, that now defiled the land by their wickednesse no lesse then the other had done.

Vers. 17. Lord, thou hast heard the desire of the humble; thou wilt prepare their heart.] Some read this last clause, Thou wilt confirm their heart; and then the meaning is, that God would support and bear up the spirits of his servants in hope that he would not for ever forsake and cast off his people, and so would en∣able them still to call upon him.

PSALM XI.

Vers. 1. IN the Lord put I my trust, how say you to my soul, Flee as a bird to your moun∣tain?] It is most probable that this Psalm was composed by David ei∣ther when he was in great streights, or in remembrance of the great streights he had been in, by reason of Sauls persecution. So that these words may be taken as spoken to his friends, whose hearts fainting because of the long continuance of their troubles, they might advise him to lay aside all hope and expectation of the kingdome, and to provide for the saving of his life, and the lives of his followers, by fleeing speedily out of the land to some place of safe re∣fuge. In the Lord, saith David, put I my trust, who hath promised me the crown and kingdome of Israel; how say ye to my soul, Flee as a bird to your mountain? that is, how is it then that ye will perswade me, that like a timorous coward I should flee away out of the kingdome to some place of safety, as the poor fearfull bird is wont to fly up to the mountains to escape away from the fowler? Or secondly, they may be taken as spoken to the people of the land, either because they also might advise him for the kingdoms peace to fly out of the land, and so to get him out of Sauls reach; or because they would afford him no place of refuge, but were still ready to betray him into the hands of Saul, by means whereof he was

forced to fly as a bird from one place to another, and must needs be dangerous∣ly tempted to flee from the people of God to secure himself. Or, thirdly, which seems to me most probable, they may be taken as spoken to his enemies: and that either with respect to their deriding him, because he hid himself in the caves and rocks of the mountains, and fled still from one hold to another, not daring to appear against Saul in the open field; and indeed it is noted that twelve severall times he fled from one place to another to secure himself: or because their continuall persecuting of him, not suffering him to be quiet in any place, but pursuing him up and down, as when one doth hunt a partridge in the mountains, as David said to Saul 1 Sam. 26.20, was all one in effect, as if they had said, that he should fly out of the land to save his life, according to that which he said of his enemies in the same place, vers. 19. They have driven me out this day from abiding in the inheritance of the Lord, saying, Goe, serve other gods; concerning which see the Note there. But however this expression, How say ye to my soul, &c. may imply, what a sore temptation he found this in his mind, or what a wounding it was to his soul, that he should be thus insulted over or driven to these extremities by his enemies, or thus sollicited by his friends or others to abandon his countrey, and the hope that he had in the promise of God: yet the meaning may be only, How say ye to me, flee as a bird, &c. of which see the Note Psal. 3.2.

Vers. 2. For loe, the wicked bend their bow,— that they may privily shoot at the upright in heart.] That is, at me and my followers, that never meant Saul any hurt, but rather have deserved well both of him and the kingdome. Now this is added as a reason, according to that which is said of the foregoing verse, either first, why his friends or the people advised him to flee away for his life, to wit, because Saul and his followers would no where suffer him to live in safety; and so these words must be taken as the words of those that did thus advise him: or secondly, why he charged the people with saying that he should flee as a bird to the mountains, namely, because they would not afford him any succour or shelter, though they saw his enemies so eager and violent causlesly to take away his life: or thirdly, why it was no wonder though his enemies did so insult over him, because they were continually using all possible means, either by force or fraud, to take away his life: or rather fourthly, why David had charged his enemies with saying, Flee as a bird to your mountain, namely, because they were continually seeking to take away his life; when they stood alwaies as it were with their bows bent, ready to shoot at him and kill him, this was a fair warning, that as a bird he should flee to the mountains.

Vers. 3. If the foundations be destroyed, what can the righteous doe?] Many seve∣rall waies these words are expounded by those that have commented thereon: but there are three that have most probability in them. First, by the foundations that were destroyed may be meant, the means that had been used by him and others, and as it were laid as the foundations, either of settling the peace of the king∣dome, or of bringing the affairs of Religion and state of the kingdome to a bet∣ter condition; and so the meaning must be, that if these were crossed and ruined, neither he nor any other the faithfull servants of God could help that: secondly,

by the foundations destroyed may be meant, either the breaking of covenants, wherein there ought to be stability, and which are as it were the foundations of all civil peace between men and men; or else generally the perverting and overturning of all truth and piety and justice, because these are indeed the foun∣dations and supporters of all kingdomes and common-wealths; whence are those expressions Psal. 75.2, 3. I will judge uprightly: the earth and all the inhabitants thereof are dissolved; I bear up the pillars of it; and that Psal. 82.5. where speaking of the corruptions of judges, the Lord complains, that all the foundations of the earth are out of course; and again Prov. 29.14. The king that faithfully judgeth the poor, his throne shall be established in righteousnesse: and then the meaning of these words is this, that if there were no justice nor truth nor piety in the land, nothing but violence and oppression, and so hereby the kingdome was ruined, the righ∣teous were blamelesse herein. And thirdly, it may be spoken as in reference to his own ruine, If the foundations be destroyed, that is, If they leave me without any re∣fuge, if all my forts and places of shelter be overthrown or taken from me, if there be no place left me where I may safely set my foot, or if I be utterly ruined, as a house whose foundations are overthrown, what can the righteous doe? that is, I cannot help it, I have no way deserved it: and so this may be spo∣ken by David by way of comforting himself in his own innocency, or by way of moving the Lord thereby to take his part against his enemies.

Vers. 4. The Lord is in his holy Temple, &c.] That is, in heaven, which is often called Gods Temple; the reasons whereof see in the Note upon 2 Sam. 22.7. Some indeed understand it of the Tabernacle, where God dwelt amongst his peo∣ple. And indeed the Tabernacle is also often called the Temple: see 1 Sam. 1.9. but here the following clause explains this, the Lords throne is in heaven. How∣ever this doubtlesse David opposeth against all the enmity, threatnings and dis∣couragements of men, The Lord is in his holy Temple; as if he should have said, Though there be no comfort nor hope to be found on earth, yet there is alwaies comfort and hope to be had from heaven; there the glorious and almighty God of heaven and earth dwelleth, who is the righteous judge of all men, who will alwaies be a refuge to the oppressed. And to the same purpose tend the fol∣lowing words, His eyes behold, his eyelids try the children of men: where the same thing is meant by his eyes beholding, and his eyelids trying the children of men, namely, that he knoweth all men exactly: see Psal. 7.9. Yet some would have it, that there is an allusion in those words, his eyelids try the children of men, to those that do look with their eyes half shut, when they are intent to fix their eyes to discern any thing: and others hold the meaning thereof to be, that God, by winking as it were, and seeming not to take notice of the waies of men, doth thereby try them. But these Expositions are somewhat forced.

Vers. 5. The lord tryeth the righteous; &c.] That is, He exactly knows who they are that are truly righteous: or, rather, the Lord tryeth the righteous by afflictions; for because afflictions do purge away the corruptions of the righteous and discover their graces, therefore they are said to be tryed there∣by,

as Psal. 66.10, 11. For thou, O God, hast proved us, thou hast tryed us, as silver is tryed; thou broughtest us into the net, thou laydest affliction upon our loyns: see also Job 7.18. And indeed that this is meant here of trying them by affliction, is the more probable by that which is opposed hereto in the following clause, but the wicked and him that loveth violence his soul hateth, that is, he hateth him from his very soul.

Vers. 6. Vpon the wicked he shall rain snares, fire and brimstone, and an horrible tem∣pest, &c.] That is, He shall pour down upon them many sudden, terrible, unresi∣stable and inextricable judgements. For by tearming them snares is meant, that they should be surprized thereby when they thought themselves secure, and should not be able to free themselves from them: and by those tearms, fire and brimstone and an horrible tempest, either he alludes to storms of wind and thunder and lightening, which also do often send forth a sulphureous savour; or else par∣ticularly to the punishment of Sodome and Gomorrha; it being usuall in the Scri∣pture to set forth extraordinary vengeance by the example of that which befell them, as we see Zeph. 2.9. Surely Moab shall be as Sodome, and the children of Ammon as Gomorrha, and so in many other places: and why it is said that he should rain these things upon them, see in the Note Job 20.2.3. And then for the next clause, this shall be the portion of their cup, the meaning of it is, This shall be that vengeance which God will measure out unto them. It is a metaphoricall expression taken from that ancient custome, either of housholders that used to set out to each of their family or of the governour of feasts that used to allot to every one that sat at the table, their severall portion of meat and drink.

Vers. 7. His countenance doth behold the upright.] To wit, as a loving father that delights to behold his child, and is watchfull over him for his good and preser∣vation.

PSALM XII.

The Title. TO the chief Musician upon Sheminith.] See the Note upon 1 Chron. 15.21.

Vers. 1. Help, Lord, &c.] This may be desired for himself, or for the godly in generall, that lived in those times of Sauls persecution, (for it is most probable that this Psalm was then composed;) only his or their distresse is the more passionately expressed, in that, as one ready to perish, he cryeth out for help, without naming the parties for whom he desires it: and as a reason of this his desire he alledgeth the generall corruption of the times, that there was scarce a godly or faithfull man to be found; because this sets forth their danger to be great, in regard there were so few from whom any help could be expected, and there were so many in every place that would be ready to wrong and betray them; and it might well be feared, lest in such an universall depravation of manners, even they also might be corrupted.

Vers. 2. With flattering lips & with a double heart do they speak.] That is, a heart that suggests one thing to be spoken with the tongue, & in the mean season intends the

contrary. For the first clause, They speak vanity every one with his neighbour, see the Note Job 31.5.

Vers. 3. The Lord shall cut off all flattering lips, and the tongue that speaketh proud things.] By the tongue that speaketh proud things may be meant, such as without fear of God or man cared not whom they slandered, or what falshoods they re∣ported of them; or such as when they had intangled men with their flatteries, did then imperiously threaten them or insult over them; or such as boasted of themselves, or of their deceits and subtle practises, whereby they doubted not to ruine David, and others that feared God, as seems to be expressed in the follow∣ing verse, Who have said, With our tongue we will prevail, &c. and in all probability this was meant of Sauls courtiers and others, that sided with him to seek Davids ruine. See 1 Sam. 20.31. and 23.23.

Vers. 5. I will set him in safety from him that puffeth at him.] See the Note Psal. 10.5.

Vers. 6. The words of the Lord are pure words, &c.] That is, wholly free from all vanity and falshood, and so not like the words of sinfull men, full of lying and flattery and deceit; yea the words of the Lord are so pure in themselves, that they are the means of purifying the children of men. And this is added here, to shew how safely the poor might rely on that promise of God mentioned in the foregoing verse. As for the following words, how the words of the Lord are tryed words, as silver tryed in a furnace of earth, purifyed seven times, see in the Note 2 Sam. 22.31; and why it is said seven times, see Gen. 33.3.

Vers. 7. Thou shalt preserve them from this generation for ever.] That is, Thou wilt alwaies preserve them from the men of this generation, though they all in multi∣tudes combine against them. Yet some would have the meaning to be, that God would for ever preserve his servants from all such wicked wretches, as were those of that generation.

Vers. 8. The wicked walk on every side, when the vilest men are exalted.] This ex∣pression of walking on every side implyes, first, that they then swarmed in every place whereever a man could come: secondly, that they did not hide themselves, but boldly and arrogantly strutted about, vaunting themselves in their wicked∣nesse: and thirdly, that they went about seeking to lay wait, to ensnare and to mischief the righteous.

PSALM XIII.

Vers. 1. HOw long wilt thou forget me, O Lord, for ever?] That is, How long wilt thou continually seem not to mind me? or, how long wilt thou proceed to disregard me, as if thou meantest never more to mind me?

Vers. 2. How long shall I take counsell in my soul, having sorrow in my heart dayly?] This David complains of, because men in trouble will be eagerly busie to devise in their minds how to free themselves, and through sollicitous fears and cares their minds will run from one thing to another, not knowing what to pitch upon, even

as sick men are wont to tosse up and down in their beds, not knowing how to lye at ease; but, alas, get nothing hereby, but the wearying and vexing of their minds with anxious and distracting thoughts, all proving vain, and their sorrow rather encreasing dayly upon them then otherwise, till God is pleased to send them re∣lief. I know there are some understand this word dayly as implying the greatnesse of Davids sorrow, in that it lay heavy upon his heart even in the day time, when businesses are wont to free men from such carking cares: but our Translation will hardly bear such an Exposition.

Vers. 3. Lighten mine eyes, lest I sleep the sleep of death.] Some understand this thus, Keep me waking and watchfull, lest if I grow secure and fall asleep, my sleep prove like that of those that die in their sleep. But by desiring that God would lighten his eyes, he rather desires either first, that God would inform him by the counsell of his spirit what course he should take, lest otherwise he should perish, being left to himself; and so these words may have reference to that he had said in the foregoing verse, How long shall I take counsell in my soul, &c. or secondly, that God would chear up his fainting spirit, and comfort his soul, by delivering him out of his troubles, and causing the light of his countenance again to shine upon him, lest he should die in his sorrow and misery: for indeed as sorrow and fain∣ting do usually darken the eyes, whence is that Lam. 5.17. For this our heart is faint, for these things our eyes are dim; so when the spirits are cheared and the heart comforted, it may well be tearmed an enlightening of the eyes. See 1 Sam. 14.27. and the Note 2 Sam. 22.29: or thirdly, (which I like the best, though all three may be comprehended) that God would protect his life, and that by pre∣serving him out of the hands of his enemies, Saul and others. For the Lords giving and preserving of life is often expressed in the Scripture by the enlightening of the eyes, as Prov. 29.13. The poor and the deceitfull meet together; the lord lighteneth both their eyes; and Joh. 1.4. In him was life, and the life was the light of men.

Vers. 4. Lest mine enemies say, I have prevailed against him, &c.] To wit, notwith∣standing my confidence in thee; which must needs, Lord, tend to thy dishonour: and those that trouble me rejoyce when I am moved, that is, when I am overthrown, and moved from that condition wherein at present I am, or trusted to have been.

Vers. 5. But I have trusted in thy mercy, &c.] As if he had said, Let them doe what they will, be things never so bad with me, I will never be moved from this hold.

Vers. 6. I will sing unto the Lord, because he hath dealt bountifully with me.] That is, when God shall have dealt bountifully with me, I will for that sing praise unto his name.

PSALM XIV.

Vers. 1. THe fool hath said in his heart, There is no God, &c.] David here bewails the horrible prophanenesse that had overspread the face of the Church, the Israel of God, in Sauls time: and so in the first place he mentions the secret Atheism that was in their hearts, as the root of all their

wickednesse, The fool, that is, the wicked man, (see 2 Sam. 13.13.) hath said in his heart, There is no God, that is, he doth what he can to perswade himself that there is no God, and to extinguish the light of knowledge and conscience that is in him concerning God; and that secret contempt of God, that is in his heart, is in ef∣fect a plain deniall of God and a clear sign that he doth not indeed believe there is a God: which appears by the impiety of such mens lives, they are corrupt, they have done abominable works, &c.

Vers. 2. The Lord looked down from heaven upon the children of men; to see if there were any that did understand, and seek God.] That is, any that did truly know God, and seek after him in the right manner, to wit, to know and serve him, to approve them∣selves to him, and make him and his glory the end of all their actions. Some con∣ceive that this is expresly spoken of the old world; as if David had said, And thus it was in the daies of Noah, The Lord looked down from heaven upon the children of men, &c. as it is said Gen. 6.12. God looked upon the earth, and behold it was corrupt; for all flesh had corrupted his way. But I rather conceive that David speaks still of the prophanenesse of his own time, (though haply in the expression he useth he may allude to that which is there said,) and that it is all one in effect, as if he had said, The all-knowing God sees it is thus: The Lord looked down from heaven upon the children of men, that is, those that are in their unregenerate estate, to see if there were any that did understand, and seek God; and he saw there was not any. For that this last is implyed is evident, because the Apostle cites the words thus Rom. 3.11. There is none that understandeth, there is none that seeketh after God.

Vers. 3. They are all gone aside, &c.] or gone back, as it is expressed Psal. 53.3. (which is the same in a manner with this) to wit, from God, or from the waies of holinesse and righteousnesse, wherein God hath prescribed them to walk: they are all together become filthy, as being corrupt, and doing abominable things, and consequently good for nothing; whence it is that the Apostle renders this clause thus, Rom.3.12. they are together become unprofitable. And because this David, or the Lord rather having looked down from heaven, pronounceth concerning the wick∣ed in those daies of Saul, that were not regenerated by the spirit of God, there∣fore the Apostle applyeth it to shew, that thus all mankind are corrupted before they be regenerated, Rom. 3.12. See the Note Psal. 5.9.

Vers. 4. Have all the workers of iniquity no knowledge? who eat up my people as they eat bread.] That is, who dayly devour the poor, who are my speciall care, yea the poor of my peculiar people, the Israelites, and that without any fear, yea with de∣light, making no more conscience of it, then a man would of eating a piece of bread, and so feed and fat themselves thereby, as if they were appointed to be meat for them. See the Note also Job 19.22. As for the Interrogation in the be∣ginning of the verse, Have all the workers of iniquity no knowledge? who eat up my peo∣ple, &c. some conceive it hath the force of a commination; as if the Lord had said, Do they not know that there is a just God, that must needs one day punish them for this their horrible wickednesse and profanenesse? Well, they shall know it. Again, some think it hath the force of an affirmation, Have they no knowledge? yea doubtlesse, so it is, they are become very brutes, they have no knowledge;

else they would not doe as they doe. Again, some conceive, on the contrary, that it hath the force of a vehement negation; Can they be ignorant that they sin in these things, and that there is a God that will be avenged on them for it? Doubtlesse they are not, nor cannot be ignorant of it: and that is manifest by the terrours that ever and anon they feel in their consciences; which is added in the next verse. But others (which I judge the rightest) do understand it as spo∣ken by way of admiring, and bewailing that they should be so stupid and bru∣tish.

Vers. 5. There were they in great fear, &c.] Psal. 53.5. these words, where no fear was, are added. All the difficulty here is to know what is intended by this word (There.) Some conceive of it thus, There, that is, before God and his judge∣ment were they in great fear; which is opposed, say they, to the judgement of the world: and they alledge that as a parallel place, Eccles. 3.17. God shall judge the righteous and the wicked; for there is a time there, that is, before God there is a time of judging men for every purpose and for every work. But there are three other Expositions of this word, which seem to me more probable: to wit, First, that this word there hath relation to Gods punishing these Atheisticall wretches: the former Question, Have all the workers of iniquity no knowledge? &c. implying that God would make them know, that there was a God that would punish such pro∣fanenesse and impiety, hereupon he adds There, that is, when God begins to pu∣nish them, were they in great fear, &c. & so also this expression may imply the cer∣tainty of their punishment, whilst he points at it, as it were, with his finger. Second∣ly, that by there were they in great fear is meant, that they were terrified in their hearts and consciences: The foregoing Interrogation, Have all the workers of ini∣quity no knowledge? might imply, that they could not but know in their consci∣ences, that there was a God that would judge them; and so with relation thereto it follows, There, that is, in their hearts and consciences were they in great fear. And thirdly, (which seems the clearest) that this hath relation to that which is said be∣fore concerning their devouring Gods people, and not minding to call upon the Lord, namely, that there, that is, as they were running on securely and in the midst of this their profanenesse, horrid terrours from God should seize upon them: and so this expression may imply how suddenly this should come upon them, as in Psal. 36.12. there are the workers of iniquity fallen; and that these inward terrours did evince, that they could not be ignorant that there was a God that would call men to account for their sins. For God is in the generation of the righte∣ous, namely to protect them, and take their part against those that injure them: and this may be added to imply, either that by the discovery of this the wicked are terrified, or that therefore for the righteous sake God strikes them with ter∣rours. In Psal. 53.5. in stead of this clause, there are these words, For God hath scattered the bones of him that encampeth against thee; that is, God hath destroyed the strong enemies that had beset thee, and so hath delivered thee, O thou righteous servant of God, thou hast put them to shame, because God hath despised them: which is the same in effect with that we have here.

Vers. 6. You have shamed the counsell of the poor, because the Lord is his refuge.]

Here David turns his speech to those wicked men he had spoken of. The words may be taken as spoken ironically, You have shamed the counsell of the poor, &c. as if he had said, You thought to have made frustrate the hope of the poor, but in your own terrours you feel what it is come to: and thus he derides them for scorning and deriding the poor. But rather David doth therein expresly charge them with shaming, that is, with endeavouring to shame the counsell of the poor, either by opposing them in their hopes and endeavours, or rather by deriding them for hoping in God, when the Lord seemed not to regard them; as if he had said, You will not call upon the Lord your selves, and you deride them that do it: and this he chargeth upon them, as that which would farther provoke the Lord to destroy them.

Vers. 7. O that the salvation of Israel were come out of Sion, &c.] This might be meant, both first of a temporall deliverance, as if he had said, O that the Lord who dwelleth in Sion would deliver his Israel; or that from heaven, whereof the Ta∣bernacle in Sion was a type, he would save his people from the tyranny of Saul, and all other their proud oppressours! O that he would settle me in the king∣dome that he hath promised me, that I might then purge out this profanenesse out of the land! and if we take it thus, then the following words must be thus un∣derstood, When the Lord bringeth back the captivity of his people, Iacob shall rejoyce, and Israel shall be glad; that is, when the Lord shall thus free his people from the slavery under which they are now held, then shall all true Israelites exceedingly rejoyce. And if it be objected, that this Psalm cannot be intended of the pro∣fanenesse of Sauls daies, because of the mention that is here made of Sion, the Ark not being in his daies removed thither; to this it may be answered, either that Da∣vid might speak this by a propheticall spirit, or that haply he composed this Psalm after the Ark was placed in Sion, though he writes therein of former times. And se∣condly, it may he meant of the spirituall Redemption of his people: Being grie∣ved at the horrible impiety of the children of men, O, saith he, that the salvation of Israel were come out of Sion! that is, O that God would send his Son our Redeemer, to save man from the bondage of sin and death! and those words out of Sion are added, because thence the Messiah was to come, Rom. 11.26. There shall come out of Sion the deliverer, and shall turn away ungodlinesse from Iacob; and thence also the Gospel was expected, Esa. 2.3. Out of Sion shall goe forth the Law, and the word of the Lord from Ierusalem: and so then we must also understand the following words, when the Lord bringeth back the captivity of his people, &c. to wit, of Christs delive∣ring his people from the bondage of sin and death, the great joy of all true Isra∣elites.

PSALM XV.

Vers. 1. LOrd, who shall abide in thy Tabernacle? who shall dwell in thy holy hill?] This Question David propounds to the Lord, that the answer after∣wards added might be received as a divine Oracle of unquestiona∣ble certainty. Some understand it of the qualification of those that present

themselves to serve God in the Tabernacle or Temple: Lord, who shall abide in thy Tabernacle? &c. as if he had said, Many flock thither, but who are they that have a just right to come? or who are they that may expect to have this privi∣ledge continued to them, of resorting to thy house? But more generally it is un∣derstood of the qualification of those that are true members of the Church here, and shall live for ever in heaven hereafter. Some conceive that it is the king∣dome of heaven, that is here called both Gods Tabernacle and holy hill▪ and so make the summe of the whole Question to be this, Who shall dwell with thee for ever in heaven? But because the Tabernacle was more peculiarly a type of the Church militant, and the Temple on the holy hill of Sion a type of the Church triumphant, therefore more commonly Expositours understand this Question thus, Who shall be acknowledged true members of thy Church on earth, and who shall dwell for ever in thy Church triumphant in heaven?

Vers. 3. Nor taketh up a reproach against his neighbour.] To wit, by raising false reports, or any other way of reproaching them, or by hearkening to others, or en∣during them that doe it. See the Note upon Exod. 2••.1.

Vers. 5. He that putteth not out his money to usury, &c.] See the Notes Exod. 22.25, and Deut. 23.19, and under this all other unjust waies of gain are compre∣hended.

He that doeth these things shall not be moved.] That is, He shall never be cast out as an hypocrite: he shall certainly continue a true member of the Church, and shall for ever live in Gods kingdome of glory.

PSALM XVI.

The Title. MIchtam of David.] The same Title is in the 56, and the four fol∣lowing Psalms: and the same that is said before often of others, is by many said of this, as that it was the name of some Musicall Instrument, Song or Tune. Besides some make it a word compounded of (mach) which signifyeth poor or afflicted, and (tam) which signifyeth simple or sincere: and so they render the Title, A Psalm of David that was afflicted and sincere. But it is best render'd, as in the margin of our Bibles, A golden Psalm of David; intimating that David made precious account of it, that it was to him as a chain or jewell, or crown of gold.

Vers. 1. Preserve me, O God, for in thee do I put my trust.] Because some passages in this Psalm vers. 8. and 10 are by the Apostles cited as spoken by Christ, Act. 2.25.31, and 13.35, therefore some of our best Expositours do understand every clause of this Psalm as uttered by Christ; and accordingly they say that in these words, Preserve me, O God, Christ prayeth to his father, that he might be sustained and preserved in the time of his agony and death, that he might not sink under them, but might at last triumph over all his enemies and sufferings. But in re∣gard there are some passages in the Psalm that cannot so conveniently or proper∣ly be applyed to Christ, as that vers. 4. that he should professe that he would not partake with Idolaters in their superstitions, who was far above the danger of any

such contagion, (and others of the like nature) I rather conceive that David doth here pray and give thanks, sometimes in the name of Christ, of whom he was a type, and sometimes in the name of all the faithfull members of the Church, of whom he was one, and sometimes also of both together.

Vers. 2. O my soul, thou hast said unto the Lord, Thou art my Lord, &c.] David doth often in the Psalms thus speak to his own soul; as in Psal. 42.11. and in other places. This here is all one in effect as if he had said, Therefore do I hope in thee, and seek to thee, because from my soul I have taken thee, the great Lord, governour and preserver of all things, to be my Lord, and have given up my self to be thy servant, and therefore I know thou wilt preserve me, accor∣ding to that Psal. 123.2. Behold, as the eyes of servants look unto the hand of their masters, &c. so our eyes wait upon the Lord our God untill that he have mercy upon us.

My goodnesse extendeth not to thee; but (vers. 3.) to the Saints that are in the earth, &c.] They that understand the whole Psalm of Christ, make this place pa∣rallel with that Joh. 17.19. For their sakes I sanctify my self, that they also might be sanctified through the truth. But I rather conceive it is added, either as a necessary explanation of what he had said before, to wit, by shewing that though he plea∣ded to be preserved, because of his relation to the Lord as his servant, yet it was not out of an opinion that he could bring any advantage to the Lord by any thing he could doe, only to his Saints he desired to doe what good he could: or else rather as a farther argument to move God to preserve him, because he relyed merely upon his mercy, and not upon any meritoriousnesse in his ser∣vice, and that withall his delight was in the Saints that were precious in Gods eyes.

Vers. 4. Their sorrows shall be multiplied that hasten after another God, &c.] or, that give gifts unto another God: that is, Whilst they afflict themselves that are carri∣ed with a blind and mad zeal after other Gods, as being still anxious to know what to doe to please them, or whilst they impoverish themselves in expences up∣on them, alas, they do but encrease their own sorrows, since at length to their grief all their hopes will fail them, their cost will be all as cast away, their Idols shall not profit them; but in stead thereof, they will draw miseries and troubles upon themselves, the just effect of Gods indignation against them. But this is on∣ly prefixed to make way to that which follows, wherein he professeth that for this he abhorred to joyn with Idolaters in their Idol-worship: Their drink-offerings of bloud will I not offer. As the Israelites by the direction of Gods law, so the heathens also had, as appendences to their sacrifices, both meat-offerings and drink-offe∣rings, and these were usually of wine, as is evident Numb. 15.5, and Deut. 32.37, 38. Where are their Gods? &c. which did eat the fat of their sacrifices, and drink the wine of their drink-offerings? and the offerers used first to drink some part of them, and the rest they used to pour upon their sacrifices; to which the Apostle seems to al∣lude in that 1 Cor. 10, 21. Ye cannot drink of the cup of the Lord, and the cup of devils. But what then is meant here by their drink-offerings of bloud? I answer; some think that thereby is meant sacrifices gotten by rapine and bloud, and others think that it is the bloud of their slain sacrifices that is here called drink-offerings of bloud. But because many writers testify, that the heathens used to pour out

drink-offerings of the bloud of men, or because they used to pour the bloud of the beasts they slew upon their sacrifices, which must needs be an abomination to the Jews, who might not eat any bloud, it seems most probable, that these were the drink-offerings of bloud of which David here speaks. Only we must remember, that under this one particular he protests against having communion with them in any of their idol-services; and that this he alledgeth too as an argument to move God to preserve him: to which purpose also the next clause is added, nor take up their names into my lips. For though some restrain this to not swearing by their names; yet that it comprehends more of detestation then so, see in the Note up∣on Exod. 23.13. As for those that understand the whole Psalm of Christ, they con∣ceive that both clauses may be most probably understood thus; their drink-offerings of bloud will I not offer, nor take up their names into my lips: that is, I will not present their offerings to my Father, nor so much as mention their names, when I make intercession for the Saints.

Vers. 5. The Lord is the portion of mine inheritance and of my cup, &c.] In the word cup there is an allusion to the custome of allotting every one that fat at meat their severall portion; of which see the Note Psal. 11.6. And David might call the Lord the portion of his inheritance, both objectively, because he accounted the very en∣joying of God and his favour that which was all in all to him, and wherein he sole∣ly placed his solace and happinesse; and likewise efficiently, because he depended upon him alone, as the authour of all the blessings he did or could hope to enjoy: as if he had said, whilst others run after other Gods, I have chosen the Lord Jeho∣vah to be my God; or, whilst some place their blisse in riches, and some in ho∣nours, the Lord is the all••sufficient portion which I take for mine inheritance. And besides, it might be spoken as in reference to his enemies endeavouring to drive him out of the land of Israel; affirming, that though they sought thus to expell him out of the inheritance of Gods people, as if he had no part in God, yet he knew well that the Lord was his inheritance, which he was sure they could ne∣ver take from him; for, saith he, thou maintainest my lot, that is, mine inheritance, (there is an allusion in the word to the custome of dividing inheritances by lot:) and he ascribeth to God the maintaining of his lot, not only because it was of God, that any outward blessings conferred upon him were continued to him; but also especially, because the unchangeablenesse of his condition, in keeping the Lord as his portion, and having heaven reserved for his inheritance, was merely of God, and not of himself.

Vers. 6. The lines are fallen unto me in pleasant places, &c.] To wit, in that the Lord was his God, & so he had a sure interest in all spirituall and heavenly blessings; and then besides over and above, the kingdome of Israel was settled upon him and his seed after him▪ & this he seems to adde, as in opposition to what he had said before vers. 4. concerning the multiplyed sorrows of those that hastened after other Gods. But still we see he speaks of his inheritance, My lines are fallen to me, &c. as alluding to earthly inheritances which fall to men by lot, after they have been divided by lines: and of this last see the Note Deut. 32.9. As for them that un∣derstand the whole Psalm of Christ, they take this verse to be an expression of the

precious account that Christ makes of his Church, his inheritance given him of his father.

Vers. 7. I will blesse the Lord, who hath given me counsell, &c.] That is, who hath by his spirit perswaded and enclined my heart thus to chuse thee for my part and portion; and so in other things also to doe what may be pleasing unto thee: my reins also instruct me in the night-seasons; that is, by the inward and secret instinct of Gods spirit▪ I find my thoughts, affections and desires moved, as to other things agreeable to Gods will, so especially to this of chusing God to be my portion: (see the Note Psal. 7.9.) and this he mentions to have been done in the night, when he had no body else to counsell him but God, yea and constantly night af∣ter night, in the night-seasons; because indeed when men are free from worldly imployments, and the distraction of the senses, the spirit of God finds the minds of men fittest for serious and holy meditations: and withall haply thereby to ad∣vance the praise of God, in that by the inspirations of his holy spirit he was moved to those holy thoughts and desires at those times, when men are usually surpri∣zed and overborn with drowsinesse, and if awake, subject rather to distracting af∣frightments, yea often overborn by temptations to sin. Indeed they that under∣stand each passage of this Psalm of Christ, do otherwise expound these words: to wit, that God did inwardly counsell and strengthen Christ in that time of black darknesse that was upon his spirit, when the Lord in a great measure withdrawing the light of his countenance, and pouring forth his wrath upon him, he was there∣by inwardly both in soul and body filled with most exquisite tortures, through pain and grief and fear, which made him cry out, Father, if it be possible, let this cup passe from me, and afterwards, My God, my God, why hast thou forsaken me? But the former Exposition is to me far the better.

Vers. 8. I have set the Lord alwaies before me, &c.] The Apostle Peter expresly saith that David spake this concerning Christ, Act. 2.25. For David speaketh con∣cerning him, I foresaw the Lord alway before my face, &c. and he proves it, by shew∣ing that the words following vers. 10 could not be properly and literally under∣stood of David. But yet, because the Apostle there yieldeth that these words were spoken by David, and it is evident that he that speaks here speaks of himself, I have set the Lord alwaies before me, &c. therefore for the resolving of this doubt we must say, that though David spake these words of himself, yet it was chiefly in reference to Christ; and that not only because being a type of Christ, he did as it were represent Christs person, but also especially because Christ was now in his loyns according to the flesh: and indeed the Apostle in that place seems to ren∣der this as the reason why he applyed these words of David to Christ, Act. 2.30, 31. Being a prophet, (saith Peter) and knowing that God had sworn with an oath to him, that of the fruit of his loyns according to the flesh, he would raise up Christ to sit on his throne; He seeing this before, spake of the resurrection of Christ, &c. So that these words were spoken by David both concerning himself, and concerning Christ: I have set the Lord alwaies before me, &c. that is, I have set my thoughts continually upon God, as being ever present with me; and that both as having respect in all things to doe his will, (as indeed it is said of Christ Phil. 2.8, that he humbled

himself and became obedient unto death, even the death of the crosse) and also as ••esting solely upon him for help and support in all my troubles and sufferings. Because he is at my right hand, I shall not be moved; that is, because he is ever present with me, and still ready to assist and protect me, I shall not be moved from that happy condition wherein I stand, I shall not lose the favour of God, nor fall from my integrity, nor from my hope and confidence in God. And as these words are in∣tended of Christ, they imply also, that he should not be swallowed up of his sor∣rows, nor removed from his constant obedience to the will of his father. Gods readinesse to assist is expressed by this phrase of his being at our right hand, be∣cause the right hand is the chief strength of a man, and thereby he assails his enemies; and therefore this had need to be chiefly secured and protected.

Vers. 9. Therefore my heart is glad, and my glory rejoyceth, &c.] That is, my tongue: see the Note Gen. 49.6. My flesh also shall rest in hope. That is, When my body shall be laid at rest in the earth, it shall not be without hope of a joyfull resurrection. For hope is here ascribed to the dead body figuratively, as an ear∣nest expectation and waiting for the manifestation of the sons of God is ascribed to the senselesse and unreasonable creature, Rom. 8.19.

Vers. 10. For thou wilt not leave my soul in hell, neither wilt thou suffer thine holy one to see corruption.] This the Apostle Peter saith could not be spoken of David, but of Christ only, that is, properly and literally; and that because Davids body was left in the grave unto that day, and was corrupted, Act. 2.29, &c. Let me free∣ly speak unto you of the Patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day, &c. but he spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption: and the like the Apostle Paul affirmeth concerning this place, Act. 13.36▪ 37. David, after he had served his own generation, by the will of God fell on sleep, and was laid unto his fathers, and saw corruption; but he whom God raised again saw no corruption. But yet, because David knew well that Christ should rise again, as the head of that mysticall body, which should all par∣take of the same benefit together with him, and that by vertue of Christs resur∣rection even he also should one day be raised from the grave, (whence it is that Christ is called 1 Cor. 15.20. the first fruits of them that slept) therefore David had doubtlesse respect also to himself in this which was principally and prophetically intended concerning Christ, namely, that God would not leave him for ever in the grave, nor suffer him to perish in the pit of corruption. The Papists would from this place conclude, that the soul of Christ immediately upon his death did locally descend into hell, the place of the damned; but without any just ground. For in the Scripture frequently by the soul is meant the life of man, (see the Note Psal. 7.2, 3.) which when a man is dead may be said to be overwhelmed or detained in the grave: or else the whole person of man, as Act. 7.14. Then sent Ioseph and called his father Iacob to him, and all his kindred, threescore and fifteen souls; and 1 Pet. 3.20. where speaking of the Ark he saith, wherein few, that is, eight souls were saved by water; see also the Note Psal. 5.2. And so likewise by hell is meant the whole state and dominion of death, yea usually the grave; so Gen. 42.37. Ye will bring down my gray hairs with sorrow to the grave, and Psal. 141.7. Our bones

are scattered at the graves mouths: the word translated grave is the very same that is here translated hell. So that the meaning of these words, Thou wilt not leave my soul in hell, &c. is no more but this, Thou wilt not leave me in the grave, or, Thou wilt not leave me or my life under the power and dominion of death: and be∣cause death chiefly seizeth upon the body, therefore the body is here chiefly in∣tended. And indeed even amongst Pagan writers we find the like phrase, as in Virgils Animamque sepulchro Condimus. But however, that it cannot be meant of Christs soul being locally in the hell of the damned, is clear, because first, his soul, was during the time of his buriall in Paradise, Luk. 23.43. To day shalt thou ••e with me in Paradise, that is, in heaven, 2 Cor. 12.2, 4. secondly, the words speak evidently of a deliverance from a penall condition, whereas the Papists themselves hold that Christs soul was triumphant in hell: thirdly, the Apostles, in the places before ci∣ted, expresly say, that David was left in that hell from whence Christ was raised; so that it is clear they understood the words of Christs rising from the grave, as the second clause doth more plainly expresse, thou wilt not suffer thine holy one to see corruption, that is, Christ, the holy one of God, as the devils themselves called him, Mark 1.24.

Vers. 11. Thou wilt shew me the path of life, &c.] In Act. 2.28. it is render'd thus, Thou hast made known to me the waies of life. However, the meaning of the words is this, that God would raise Christ from the grave, and bring him to live for ever in heaven: and because by vertue of Christs resurrection all the mem∣bers of Christ shall also rise again unto life eternall, there is no doubt but that David spake this with reference to himself. Yet the phrase that is here used, Thou wilt shew me the path of life, seems plainly to imply, that the way of life was un∣known and impossible to men, till it was revealed to Christ, and by him to the children of men, and till by his resurrection he became the first fruits of them that rise; and consequently, that from God through Christ these three great be∣nefits are conveyed to all the faithfull, to wit, 1. the enlightening of their minds with the knowledge of the way of life; 2. the translating of them in their con∣version from a state of death to a state of life; and 3. the resurrection of their dead bodies to life eternall: concerning which he adds, In thy presence is fulnesse of joy, or, as it is render'd Act. 2.28. Thou shalt make me full of joy with thy countenance; which is meant of the beatificall vision. Whereas earthly joyes can never satisfie, and are alwaies mixt with sorrows, there shall be fulnesse of joy; and that by rea∣son of Gods favourable presence, which as it is here in part, so shall it be there in perfection, the blisse of the glorified Saints: and therefore it is said of the wick∣ed, 2 Thess. 1.9. that they shall be punished with everlasting destruction from the pre∣sence of the Lord: at thy right hand there are pleasures for evermore: which is spoken either in relation to Christ, because he was to sit in heaven at the right hand of his Father, or in relation to the Saints; and that either because they shall be set at Christs right hand, and shall be in a state of favour and honour with God, (which sitting at Gods right hand imports) or because they shall be brought to the enjoying of those pleasures by the mighty power and great bounty of God, whence it is that he speaks of them here as the gifts of his right hand.

PSALM XVII.

Vers. 1. HEar the right, O Lord, &c.] That is, Hear him that pleads for no∣thing, but that which is just and right or; out of respect to the righteousnesse of my cause, hear me, O Lord: give ear unto my prayer, that goeth not out of feigned lips; that is, lips that plead not innocency where there is no such thing, or that speak that which my heart thinks not. Now this mention of the righteousnesse of his cause makes it most probable, that this Psalm was composed upon occasion of Sauls persecution, and the unjust clamours which his followers made against him.

Vers. 2. Let my sentence come forth from thy presence.] As if he had said, I appeal to thee from the unjust accusations of men: deal with us according to that which thou, that art the searcher of the heart, findest; and then I know mine innocency shall be made known in the destruction of mine enemies.

Vers. 3. Thou hast proved mine heart, thou hast visited me in the night; thou hast tryed me, and shalt find nothing, &c.] That is, nothing wherein I have injured these that are mine enemies. Concerning Gods proving and trying mens hearts, see the Notes Psal. 7.9, and 11.14. Amongst other expressions, whereby he sets forth how exactly God knoweth all that is in man, this is one, thou hast visited me in the night: and that because 1. when men are then free from imployment, God doth usually by his spirit instruct and perswade them to doe well; 2. then they are wont to sin the more boldly, by reason of the nights secrecy; and 3. then many and various thoughts are wont to come into their minds. I am purposed that my mouth shall not transgresse; that is, that I will not wrong mine enemies, no not in a word, or that I will not murmure against thee, however mine enemies pro∣sper; &c. or, that my tongue shall not utter anything my heart thinks not.

Vers. 4. Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer.] Some would have the meaning of the first clause, Concer∣ning the works of men, to be in effect as if he had said, As far as man may, as far as it was possible for poor man to doe, I have kept me from the paths of the destroyer. Others think, that having said in the foregoing verse, how he had restrained him∣self from speaking evil, I am purposed that my mouth shall not transgresse, here he adds also what his deeds had been; Concerning the works of men, by the word of thy lips I have kept me, &c. But, I rather conceive the sense of those first words to be this: Concerning the works of men, that is, As concerning those evil works whereto men are naturally carried (according to that of the Apostle 1 Cor. 3.3. Are ye not car∣nall, and walk as men?) by the word of thy lips, that is, by the help of thy written law, which I esteem no otherwise then if it had been delivered by an audible voice from heaven, I have kept me from the paths of the destroyer: whereby is also meant, that he had kept himself from those waies of outrage, violence and destruction, wherein others walked; so intimating, that he had not suffered himself to be carried away by the ill example of others; or that whereas they accused him that he wasted and destroyed the kingdome, and sought the ruine of Saul and his fa∣mily,

yet it was nothing so, he had kept himself, and his souldiers too, from offe∣ring any violence to Saul, or to the kingdome in generall, according to that te∣stimony which Nabals servants gave of Davids men, 1 Sam. 25.15. the men were very good unto us, and we were not hurt, neither missed we any thing; or (which I think is chiefly intended) that however his enemies had provoked him, by seeking his ruine, and doing him all the mischief they were able, yet he had not repai'd evil with evil. Yet some do otherwise understand these words: by the word of thy mouth I have kept me from the path of the destroyer; that is, by the direction of thy word I have kept me from falling into the hands of those that would have de∣stroyed me.

Vers. 5. Hold up my goings in thy paths, that my footsteps slip not.] That is, Cause me to persevere in those waies of godlinesse wherein I have hitherto walked, that I may not seek to revenge my self upon Saul and his followers, nor may by any other temptations be made to goe astray from the waies of thy commandements: and thus he implyes, that what he said before of his avoiding the evil that others ran into, was not spoken by way of boasting of himself, and that he ascribed what he had done hitherto wholly to the grace of God. Yet some take this to be ra∣ther a Petition for preservation from his enemies, Hold up my goings in thy paths, that my footsteps slip not; that is, Uphold and preserve me, that I fall not into any evil which mine enemies have plotted against me.

Vers. 7. Shew thy marvellous loving kindnesse, O thou that savest by thy right hand, &c.] Or, O thou that savest them which trust in thee from those that rise up against thy right hand, to wit, in that they rise up against thy people, and oppose thy will, as they doe that seek to keep me from the throne of Israel, wherein thou hast un∣dertaken to settle me. Now the kindnesse which David here desires the Lord to shew him, he calls marvellous loving kindnesse, because his dangers were so desperate, that it would be a work of wonder if he were delivered, and because it was in∣deed marvellous kindnesse, that the great God of heaven should mind the pray∣ers of sinfull dust and ashes, and should put such a difference betwixt his e∣lect: and others, they being in themselves as unworthy of any kindnesse as o∣thers are.

Vers. 8. Keep me as the apple of the eye; hide me under the shadow of thy wings.] See the Note Ruth 2.12. Both these similitudes do imply, as Gods tender care and watchfulnesse over him, so likewise his own tendernesse, and how easily they might ruine him, if God should not carefully preserve him.

Vers. 10. They are inclosed in their own fat, &c.] See the Note Job 15.27. with their mouth they speak proudly; they are not afraid openly to publish their pride. See the Note Psal. 12.3.

Vers. 11. They have now compassed us in our steps, &c.] This word (now) hath reference to that particular distresse of Davids, which occasioned the penning of this Psalm: haply that, when Sauls forces had in a manner compassed him on eve∣ry side, 1 Sam. 23.26. However, the meaning of the words is this; They watch me and my followers whereever we goe, so that we cannot stir a foot, but they are presently upon us, and are ready to beset us: they have set their eyes bowing down

to the earth; that is, they do most intentively watch me, and incessantly seek my ruine; they mind in a manner nothing else. This phrase, of setting their eyes bowing down to the earth, may be meant either of their watching his steps, or of their eagernesse in laying snares for him. Both expressions are metaphoricall, taken from huntsmen, who are wont to trace the beasts they would take by the prints of their feet, and when they find where they are lodged, do then hemme them in with nets or otherwise: and that last, of setting their eyes bowing to the earth, may be taken from those that with fixed eyes do levell at such beasts with their guns or darts, when espying where they lye they seek to kill them. Yet some think that this expression is used, to imply how cunningly and closely they sought his ruine; as hunters that stand silent watching for their sport, or as lions that lye couching and bowing to the earth, as it were to hide themselves, when they watch for a prey: which indeed the words in the following verse seem to favour.

Vers. 12. Like as a lion that is greedy of his prey, and as it were a young lion lurk∣ing, &c.] See the Notes Psal. 7.2, and 10.8, 9, 10.

Vers. 13. Arise, O Lord, disappoint him, &c.] This seems to be desired, as in re∣ference to that he had said before vers. 11. concerning his enemies compassing him about: as if he had said, Though mine enemy thinks now to make sure of me; yet, Lord, prevent him: deliver my soul from the wicked, which is thy sword; that is, do not thou punish me by the ministry of thine enemies; they can doe nothing without thou art pleased to make use of them, and therefore deliver my soul, that is, me or my life, from them: for the wicked is here called Gods sword, as the Assyrian is called his rod, Isa. 10.5. O Assyrian, the rod of mine anger. Yet some read this clause thus, deliver my soul from the wicked by thy sword, that is, by thy power, or by thy judgements: as if he should have said, In this extremity of danger there is none else that can deliver; or thus, Let thy sword free me from his fury against me; for mine hand shall not be upon him: according to that which David said of Saul, 1 Sam. 26.10, 11.

Vers. 14. From men of the world which have their portion in this life, &c.] That is, from those worldlings, that were never called out of the world into the num∣ber of thy children, and that only mind the things of this world, placing all their felicity therein: which have their portion in this life; that is, that chuse the things of this life for their portion, and accordingly have indeed therein all the blisse they are like to have: and whose belly thou fillest with thy hid treasure; that is, to whom thou givest, according to their desire, plenty and abundance, and that of the choicest delicacies, and desireable things that are in the world. For these I conceive are here called the hid treasure, wherewith God doth in a manner glut them; and that because they are not afforded in common to all men, (few can find the way to such wealth, and such rare and extraordinary dainties) but are lock∣ed up closely in Gods treasures, and reserved for these men. I know some hold, that by Gods hid treasure here is meant gold and silver and precious gemms, which are hid in the earth; others say that hereby is meant meat and drink, wherewith God fills the bellies of worldlings, and that they are called a hid treasure, because

they are, as it were, hid in the earth and in the air, in regard they spring out of the earth, being moistened with the rain that distils from the earth, and yet we cannot comprehend how they are produced. And then again others understand it of earthly blessings in generall, affirming that they are called Gods hid treasure, either because the judgement of God, in allotting such plenty of these things to wicked men rather then others, is secret and hidden; or because God dispenseth them where he pleaseth, nor can any man find out the way to attain them, unlesse God gives them out of his treasures; or, because wicked men take no notice that they come from God. But the first Exposition seems far the best.

They are full of children, and leave the rest of their substance to their babes.] It may al∣so be read, Their children are full, and leave &c. However the meaning is the same, to wit, that though they live in great plenty, yet they have store enough to leave al∣so to their children and childrens children: and so all is according to their hearts desire. All which David mentions, as bewailing that it should be thus, and desiring that God would pull down the pride of these wicked men.

Vers. 15. As for me, I will behold thy face in righteousnesse; I shall be satisfied, when I awake with thy likenesse.] Some hold that in both clauses of this verse David speaks of what he expected in this life; as if he had said, Let worldlings rejoyce in their portion; there is somewhat that I expect better then that, to wit, that though at present thou seemest to hide thy face from me, yet, in regard of the righteousnesse of my cause, and my endeavouring to walk in all righteousnesse before thee, I shall behold thee again looking favourably upon me: and then, when I awake, that is, when I shall be raised out of this afflicted condition, (for he compares his estate in his afflictions to that of a man that is asleep, because of the lumpishnesse and faintnesse and wearinesse and terrours, which will creep upon men when they are in such a condition) whereas worldlings have never enough of the world, the beholding of the light of thy countenance shining favourably upon me will abundantly satisfie me. Again, others understand both clauses of the beatificall vision, when, as Saint John saith 1 Joh. 3.2, we shall be like him, for we shall see him as he is. And indeed, considering that David opposeth this to that which was said before of worldlings having their portion in this life, I con∣ceive that necessarily, either both clauses must be understood of the blisse he ex∣pected in heaven, or at least (which I like the best) the first clause may be referred to this life; I will behold thy face in righteousnesse, that is, being assured of the righ∣teousnesse of my cause, and endeavouring in all things to doe that only which is just and righteous, I will behold thy face, not doubting of thy favour: and then the second clause must be understood of his blisse in heaven; I shall be satisfied, when I awake, that is, when I arise from the dead, with thine image, that is, with be∣holding thee, as thou shalt manifest thy self to thy Saints in glory; or by behol∣ding thee in the Lord Christ (who is indeed said to be in the form of God, Phil. 2.6. the brightnesse of his glory, and the expresse image of his person, Heb. 1.3.) when he shall appear in glory; or with being made like unto thee, or thy Christ in glory, ac∣cording to that 1 Joh. 3.2. and that of the Apostle Paul 1 Cor. 15.49. As we have born the image of the earthy, so must we also bear the image of the heavenly.

PSALM XVIII.

The Title. TO the chief Musician, &c.] See the Notes upon this Psalm in the 22 Chapter of the 2 of Samuel.

PSALM XIX.

Vers. 1. THe heavens declare the glory of God, and the firmament sheweth his handy-work.] That is, it makes known whose handy-work it is, even the work of an all-wise and almighty God; to wit, in that it sheweth how accurately and admirably in every regard it is made; and consequently it sheweth what God can doe, and how admirable he is in all his works. The same may be said concerning all the creatures: but because the heavens are the chief of the creatures, and most glorious, but especially because they are seen by all men in the world, as is afterwards expressed vers. 3, 4. which other creatures are not, therefore he mentions these above others.

Vers. 2. Day unto day uttereth speech, and night unto night sheweth knowledge.] Some learned Expositours understand it thus; that day after day, and night after night, or as one day and one night succeeds another, they do proclaim the pow∣er and goodnesse and wisedome of God; there is not a day nor night that do not thus glorifie God: and the chief thing intended hereby they hold to be, that the orderly and constant succession of day and night in their severall times, cau∣sed by the set course and revolution of the heavenly orbs, doth clearly make known the power and providence of God. But because in the following words he still speaks of the heavens, and especially because of this expression, Day unto day, and night unto night, the full drift of the words I conceive to be this; that day and night, or the heavens, by the discovery that is made of them both by day and night, do uncessantly without intermission instructus concerning the wisedome, and other the glorious attributes of God; for those words (sheweth knowledge) may comprehend both 1. that they discover Gods wisedome and knowledge, and 2. that they teach us to know God. And because the day and night do glide away, and there is a constant succession of each of them, therefore David expresseth himself in a kind of poeticall elegancy; as if when one day had sounded forth the glory of God, it did then deliver over to the following day the following on of the s••me work, and when one night had as it were sung a hymne in the praise of God, it should speak to the following night to take its turn likewise in doing the same.

Vers. 3. There is no speech nor language, where their voice is not heard.] As if he had said, Whereas men cannot speak their minds to those that are of ano∣ther nation and language, that cannot understand the language they speak; at least though they be men that can speak severall languages, yet they cannot speak at one time to severall men in their severall languages: it is otherwise with the heavens; for they make known the glory of God at one

and the same time to all nations, and they all do hear and understand their lan∣guage. For the word here translated heard, there is no speech nor language where their voice is not heard, doth also signifie understood; and so it is render'd 2 Kings 18.26.

Vers. 4. Their line is gone out through all the earth, and their words to the end of the world, &c.] By their line may be meant, 1. their delineation or fabrick, framed exactly as it were by line or by rule, according to that which is spoken concer∣ning the earth, Job 38.5. Who hath layed the measures thereof, if thou knowest? or who hath stretched the line upon it? and this is said to be gone out through all the earth, because it may be beheld all the earth over, and is that whereby all the earth may be instructed concerning the glory of God: or 2. their writing, or direction, or precept, according as the word is again used Es••. 28.10. for precept must be upon precept, precept upon precept, line upon line, line upon line, &c. and so the heavens are compared to an open book written fairly with lines of great capitall letters; and because all the inhabitants of the earth may be directed and taught thereby what to think of God, therefore it is said that their line or writing is gone out through all the earth. The Septuagint, having more respect to the sense of the place, then to the word in the Hebrew, have render'd it, Their sound went into all the earth; and so the Apostle hath cited it, Rom. 10.18. The great question concerning these words is, how the Apostle cites them in that place where he is speaking of the preaching of the Gospel, seeing it is evident that David speaks here of Gods dis∣covering his glory to all nations by the heavens? Now to this it is answered by some, that under the historicall narration of the heavens and their sound, is a hid prophecy of the Apostles preaching of the Gospel: and this they hold the more probable, because in the later part of the Psalm David speaks so much in the com∣mendation of the written word. But there are two other answers given that are more satisfactory. The first is, that the Apostle alledgeth the words in the sense that David intended them, to wit, as spoken concerning the language of the hea∣vens, and that as drawing an argument from thence to prove the preaching of the Gospel to the Gentiles; But I say, have they not heard? yes verily, their sound went into all the earth, and their words unto the end of the world: as if he should have said, Have not the Jews heard? or, have not the Gentiles heard? or, why should it seem so strange, that the Gospel should be preached to the Gentiles? we see that God hath from the beginning of the world made known himself to all the world by the book or voice of the Creatures, sufficiently to render them inexcusable; and why may we not as well think that he will also reveal the Gospel to all nati∣ons? yea why may we not look upon that as an intimation, that he would in pro∣cesse of time reveal himself savingly unto all the world? Or it may be taken as an argument from the lesse to the greater, thus; If God hath revealed himself unto all the world by the teaching of the Creatures, much more may we think he will doe it by the Gospel, wherein the glory of God is far more abundantly re∣vealed. And indeed this Exposition agrees well with the drift of David in this Psalm, which is to shew how much more fully God hath revealed himself by his word, then by his works. The second answer is, that Paul alledgeth these words

of the Psalm only by way of allusion; as if he had said, Have they not heard? yes verily: what was said by David concerning the preaching of the heavens, may well be said concerning the preaching of the Apostles, their sound went into all the earth, and their words into all the world. And if it be objected, that the Apostles had not then preached the Gospel in all parts of the world, since in many places it hath not yet been preached: to this it may be answered, 1. that these words import no more then what is expresly said elsewhere, as Col. 1.5, 6. Ye heard before in the word of the truth of the Gospel, which is come unto you, as it is in all the world; and vers. 23. the Gospel was preached to every creature which is under heaven: and 2. it was sufficient to make good these words, 1. that the Apostles had preached to some in a manner of all nations, as it is said Act. 2.5. that there were dwelling at Ierusalem (when the Apostles preached there) Iews, devout men, out of every nation under hea∣ven; 2. that they had preached the Gospel in the remotest parts of the world, that were then known, according to that which is said Luk. 2.1. that there went out a decree from Caesar Augustus that all the world should be taxed; and as for those coun∣tries that now know nothing of Christ, it may be that they were not then inhabi∣ted, or that the ancient inhabitants had the Gospel preached amongst them, though now their posterity have it not; and 3. that however the sound of their doctrine shall goe out even into those parts, where as yet it hath not been prea∣ched.

In them hath he set a tabernacle for the Sun.] He saith a tabernacle, not a house, because the Sun is ever in a flitting condition, and never stayeth in one place.

Vers. 5. Which as a bridegroom coming out of his chamber, &c.] The Sun is here compared 1. to a bridegroom coming out of his chamber; because when it hath been hid all night in the lower hemisphere, as in a chamber, it then ariseth early in the morning gloriously adorned with golden and beautifull rayes, as with gorgeous attire, even as a bridegroom decketh himself with ornaments, Esa. 61.10. and that to make the earth his spouse fruitfull with his embraces: and 2. to a strong man which rejoyceth to run a race, that is, which cometh forth with a chearfull and courageous mind to run a race; and that because the Sun seems as it were to leap and sparkle when it riseth, and doth with admirable swiftnesse run its course about that vast compasse of the heavens, and yet is not wearied. And indeed by the account of the best Mathematicians, within the compasse of a day and night it passeth over one and twenty thousand and six hundred miles of the earth.

Vers. 6. His going forth is from the end of the heaven, and his circuit unto the ends of it, &c.] That is, from the East it goeth to the West, and so round about under the earth to the East again. Yet some conceive that under these words (his cir∣cuit) the Suns moving Northward and Southward, according to the severall sea∣sons of the year, is also comprehended; and that by the ends of the earth may be meant the severall places of the Suns rising and setting. As for the following clause, and there is nothing hid from the heat thereof, either the meaning is, that there is nothing, neither man nor beast, tree nor plant, that can be hid from the scor∣ching heat thereof; or that there is nothing so deeply hid in the bowels of the earth, which doth not feel the enlivening heat of the Sun, or the effectuall opera∣tion thereof.

Vers. 7. The law of the Lord is perfect, converting the soul, &c.] By the law here is meant the whole word of God, see the Note Psal. 1.2: or the whole doctrine of salvation; for any doctrine in Scripture is called law, as the law of works and the law of faith, Philip. 3.27. And it is said to be perfect, because it is faultlesse, and doth perfectly reveal the will of God in all things necessary unto salvation. And thus David passeth to that which was his chief drift in this Psalm, namely, to shew how far the instruction of the word, which God hath afforded his people, doth surpasse that of the creatures: by the creatures much may be learnt concerning God; but in his word he hath perfectly revealed all things necessary unto salva∣tion: and it is said to convert or restore the soul, because it doth restore men to life, that were dead in sin; or generally, because it doth restore men to a good condition, that are fallen from the blisse of their first estate, according to that of the Apostle Act. 26.18. As for the 2 clause, the testimony of the Lord is sure, making wise the simple, why the word is called the testimony of the Lord, see in the Note Exod. 25 •• 16. And it is said to be sure, because it is so unquestionably certain and true; and to make wise the simple, because those that are of meanest capacities may hereby be made wise unto salvation, if they be humble, and not highly conceited of their own wisedome; neither is there any true wisedome in men, till hereby they are made wise.

Vers. 8. The statutes of the Lord are right, &c.] That is, They do clearly and plainly teach men that which is right, and direct them in the right way: the com∣mandement of the Lord is pure, enlightening the eyes, that is, enlightening men with knowledge, or comforting them in their sorrows.

Vers. 9. The fear of the Lord is clean, enduring for ever, &c.] If we understand this, as some do, of that filiall fear of the Lord, which is in all the godly, that is said to be clean, because it purifies mens hearts and waies; and to endure for ever, because even in heaven the Saints shall fear and reverence the Lord, or because this fear must alwaies be in the people of God, and will bring them unto life eter∣nall. And if we understand it of the worship of God, that may be called clean, be∣cause of the inward and outward purity that God requires in those that serve him, and we know it must be for ever in the Church of God. But here evidently it is the Word that is called the fear of the Lord. For as God is sometimes called fear, be∣cause he is the object of our fear, as Gen. 31.53. Iacob sware by the fear of his fa∣ther Isaac, and Psal. 76.11. bring presents to him that ought to be feared, or to fear, as it is in the Originall; so the word or law of God is here called the fear of the Lord, because the law was given with fearfull majesty, and the Word it is that worketh in men a due fear and reverence of God, and that teacheth men how to worship him. And why this may be said to be clean, see also Psal. 12.6. As for those words, endu∣ring for ever, they intend, either that the Word is an eternall and unchangeable law, which shall alwaies be continued in the Church; or that the truths contai∣ned therein shall for ever be found sure and certain, and likewise that it is the means to bring men to live for ever in heaven. In the last clause, the judgements of the Lord are true and righteous altogether, the commandments of God are called his judgements, either because they are the commandments of him who is the judge

of the world, or because according to them he will judge men, or because of the threatnings of judgements thereto annexed, or because God hath therein decla∣red what he hath judged or determined that men should doe: and they are said to be true and righteous altogether, both to signifie that they are all such, and that they are perfectly and exactly such.

Vers. 10. Sweeter also then the honey and the honey comb.] That is, the honey that of its own accord drops from the comb, which is accounted the sweetest.

Vers. 11. Moreover by them is thy servant warned, &c.] To wit, to avoid the sins he was subject to, both in regard of his generall and particular calling, as he was Gods anointed king: and in expressing this he tearmeth himself Gods servant, as rejoycing in his walking in Gods waies, which he had said were so delightfull to him. As for the following clause, and in keeping of them there is great reward, it may imply 1. that God is wont abundantly to reward all those that sincerely endea∣vour to keep his laws; and 2. that the very keeping of them is in it self a reward sufficient, there being so much sweetnesse and so much of the first fruits of life eternall enjoyed therein.

Vers. 12. Who can understand his errours? &c.] This may be inserted here in re∣ference to severall foregoing passages: as that vers. 7. The law of the Lord is per∣fect; but, alas, we are so far from observing it perfectly, that no man can tell how many waies he breaks it: or the words of the foregoing verse, By thy law I am preserved from much evil; but, alas, in many things we offend all: They that keep thy law shall be richly rewarded; but who can tell how many waies they trans∣gresse it? so that it is thy grace in pardoning my sins, that I must rest upon, and not mine own righteousnesse; and therefore, saith he, cleanse thou me from secret faults.

Vers. 13. Then shall I be innocent, &c.] To wit, if the Lord would preserve him from sinning; as he had desired him to doe in the foregoing words, keep back thy servant also from presumptuous sins.

Vers. 14. Let the words of my mouth and the meditation of my heart be acceptable in thy sight, &c.] Some understand this of his prayers, as if he had said, Let my re∣quests, which after due meditation in my heart I pour forth in my prayers, find gracious acceptance with thee. But rather David proceeds still to desire, that God would preserve him from sin, namely, that God would not suffer his words or thoughts (and consequently his deeds also) to be any other then such as might please him. To which purpose also it is that he gives the Lord in the close of his request those titles, O Lord, my strength and my Redeemer; that is, the God by whom I hope to be strengthened against my corruptions, and to be rescued from the power of my spirituall enemies. Yet in these words, my Redeemer, he might also have respect to Gods redemption of his people by Christ.

PSALM XX.

Vers. 1. THe Lord hear thee in the day of trouble, &c.] That is, thee, O king; whom vers. 6. he tearms the Lords Anointed. It seems therefore that this Psalm was composed by David as a Prophet for the use of Gods people, as a prayer for their king, when he was to make war, especially when he was to goe out in battel against his enemies in his own person; and that be∣cause at those times immediately before their going forth they used to offer up prayers and sacrifices to God by way of seeking his assistance, as is evident by that of Saul 1 Sam. 13.12. The Philistines will come down upon me, and I have not made supplication to the Lord; I forced my self therefore and offered a burnt-offering: and therefore it is that the people are taught here to pray for the acceptance of their kings prayers, as also his sacrifices vers. 3. Yea some conceive that the particular occasion upon which this prayer was first composed for the peoples use, was the war which David made against the Ammonites and Syrians, and that because they had such a multitude of horsemen and chariots, as we may see 2 Sam. 10.18. whereto David seems to allude vers. 7. Some trust in chariots, and some in horses, &c. But however clear it is, that they are taught to pray both for the successe of his enterprize, and the safety of his person, The Lord hear thee in the day of trouble, the name of the God of Iacob defend thee: which is all one as if he had said, the God of Ja∣cob defend thee, or the majesty and power of God defend thee: see the Note Psal. 5.11. Or else, by the name of God may be meant the invocation of God; as if he had said, May the calling upon the name of God be thy defence: or else, the interest which he had in God, or the cause of God; as if it had been expressed thus, Mayest thou be defended, because the name of God is called upon thee, as being the Lords servant, yea the Lords anointed, or because thou maintainest Gods cause, and fightest his battels. As for his tearming God in expressing this the God of Iacob, either it is meant personally of Jacob the Patriarch, and then the reasons why he gives God this title in this place may be, either because God had more expresly revealed himself to Jacob concerning the kingdome of the tribe of Judah; or because Jacob, being a man of great troubles, had yet by prayer ob∣tained deliverance from God, as it is now desired that David might doe, and al∣most with the same words that Jacob used Gen. 35.3. I will make there an altar un∣to the Lord, who answered me in the day of my distresse: Or else by Iacob may be meant the people of Israel, the seed of Jacob, as in Isa. 44.1. Hear, O Iacob, my servant, and Israel whom I have chosen; and so in many other places: and then this title the God of Iacob may be here given him, either by way of distinguishing him from the false Gods of the heathens, and so intimating the ground of their hope, in that they trusted in the true God; or by way of pleading the covenant which he had made with Jacob and his seed for ever. Many Expositours do also understand this whole Psalm as a prophesy of Christ. And indeed because God had promi∣sed by the kingdome of David and his seed to save his people, and so Davids kingdome was a type of Christs, I see not but the whole Psalm may in a spirituall

sense be applyed to Christ: as this,. The Lord hear thee, &c. to the Lords hearing him, and supporting him in his passion.

Vers. 2. Send thee help from the sanctuary, &c.] That is, from heaven, according to that which followeth vers. 6. the Lord saveth his anointed; he will hear him from his holy heaven; for which see the Note 2 Sam. 22.7: or from the tent or taberna∣cle, where the Ark was placed by David in Sion; so that it is all one in effect as if he had said, The true God, the God of Israel hear thee; for the Sanctuary was a sign that God owned them for his people, and would hear their prayers: see Psalm 3.4.

Vers. 3. Remember all thy offerings.] This expression seems to allude to the law that appointed part of the offering to be burnt as a memoriall, Levit. 2.2. It may also be understood of the sacrifice of Christs death: see the Note also vers. 1.

Vers. 4. Grant thee according to thine own heart, &c.] To wit, all thou desirest now in the cause in hand; yet with reference to their assurance, that holy David would ask nothing but according to Gods will, this might be thus expressed. It may also be understood of Christs prayers on earth, and his Intercession in hea∣ven.

Vers. 5. We will rejoyce in thy salvation, &c.] That is, in thy preservation, O king, who art the breath of our nostrils, and in the victory which God hath given thee; or in the saving of the people by thy means under God, and the great de∣liverance which by thy victory thou hast effected for the people for whom thou didst fight: and in the name of our God we will set up our banners; to wit, in a way of triumph, as tokens of victory, and to the honour of God. Yet some understand this of their going forth in the confidence of Gods help with their banners dis∣played against their enemies.

Vers. 6. Now know I that the Lord saveth his anointed, &c.] That is, Even now before-hand through faith, or now upon these our prayers, we know that God sa∣veth his own anointed king: for it is the people speak here as one man, unani∣mously agreeing in that which is said. Or these words may be added, as the words wherewith they should triumph; as if it had been said, And then shall every one say, Now know I that the Lord saveth his anointed. Or it may be understood thus, Now know I, that is, by this victory I see by proof and experience, that the Lord sa∣veth his anointed. For this Psalm might be composed after the victory was ob∣tained.

Vers. 7. Some trust in chariots, and some in horses; but we will remember the name of the Lord our God.] That is, Our enemies, or rather, more generally, the men of the world, trust altogether in outward things, some in chariots, and some in hor∣ses, and so never mind God; but we will think on God, and the great things that he hath formerly done, and will trust in God, and pray to God, as our only help.

Vers. 8. They are brought down and fallen, but we are risen and stand upright.] That is, Our enemies, or those that trusted in their chariots and horses, that were be∣fore exalted in their pride, and in a lofty condition, for all their bragging, are

now laid low enough, being vanquished and slain; and we that trusted meerly in the name of the Lord, though we were before oppressed and in a low condition, yet are now raised to a better, and through Gods help are safe and sure. The first clause, They are brought down and fallen, some understand thus; whereas they were carried aloft on their chariots and horses, now they are from thence cast down. But then by way of opposition the following clause, but we are risen, &c. must be understood of being raised up on chariots and horses; which seems no way probable.

Vers. 9. Save, Lord, let the king hear us when we call.] That is, as some expound it, Let God the great king of the whole world hear our prayers. But rather I conceive it must be understood thus, Save, Lord, let the king hear, &c. that is, Pre∣serve the king, O Lord, that when we call to him for help, through thine assistance he may deliver us: Or, Preserve us, Lord, and that by making our king instru∣mentall for our preservation, when we seek to him for help. And this must be understood principally of Christ, as our king and Mediator.

PSALM XXI.

Vers. 1. THe king shall joy in thy strength, O Lord; &c.] To wit, as thankfully acknowledging that by thine assistance he hath prevailed over his enemies. In this Psalm the people are brought in blessing God for conferring upon their king those mercies which they had prayed for in the fore∣going Psalm. And this must be understood both of David, and Christ, of whom David was a type.

Vers. 2. Thou hast given him his hearts desire, &c.] As was desired in the forego∣ing Psalm vers. 4. Grant thee according to thine own heart, and fulfill all thy counsell. How this was verified eminently in Christ see Psal. 2.8. Luk. 22.15. Joh. 11.42. and 17.1, &c.

Vers. 3. For thou preventest him with the blessings of goodnesse, &c.] That is, Thou hast bestowed many good blessings of thine own free grace and goodnesse, which he neither did desire nor could deserve: thou settest a crown of pure gold on his head; that is, thou madest him king over Israel, when he dreamt not of any such thing; for this is mentioned as one of those blessings which God bestowed upon him undesired. Because it is by some conceived that the foregoing Psalm was com∣posed upon occasion of Davids making war against the Ammonites, therefore they understand this as spoken with reference to their kings crown, 2 Sam. 12.30. He took their kings crown from off his head (the weight whereof was a talent of gold, with the precious stones) and it was set on Davids head: but this seems not so probable. Taking this as spoken of Christ, either it may be meant of his kingly of∣fice, the kingdome of David being restored in him the son of David, which had been quite lost as it were for a time; or of that incorruptible crown of glory, whereto, after his sufferings and being crowned with thorns, he was exalted in heaven. See Heb. 2.7.

Vers▪ 4. He asked life of thee, and thou gavest it him, &c.] That is, Being often in

desperate dangers, he desired that thou wouldest save his life, and not suffer him to fall into the hands of his enemies; and thou didst grant his request, and gavest him his life for a prey, even length of daies for ever and ever, which was more then he desired. And hereby may be meant, either 1. that God granted him a long, yea a very long life, to the great benefit of his people (for this only the Hebrew phrase may imply;) or 2. that the Lord did not only cause him to live to a good old age, but also gave him assurance of life eternall hereafter; or 3. that God granted him that his kingdome should be continued in his posterity till the coming of Christ, in whom it should become an eternall kingdome. And indeed if the words be understood of Christ, they must be referred to his desire, that he might not be swallowed up of death, and to his resurrecti∣on, and his obtaining of eternitie of dayes in heaven, both for himself and for his members: concerning which see Heb. 5.7. Rom. 6.9. Revel. 1.18. Heb. 7.25.

Vers. 5. His glory is great in thy salvation, &c.] That is, His fame and renown is great by reason of his many glorious victories; and that especially because it is so evident, that thou, O Lord, hast taken his part, and made him so vi∣ctorious. Understanding it of Christ, it must be meant of the exceeding glory he attained by the work of mans salvation, however he was scorned and despised at first: concerning which see Joh. 13.31. and 17.1. and Philip. 2.9, 10.

Vers. 6. For thou hast made him most blessed for ever, &c.] As if he should have said, Why should I goe about to number the particular blessings conferred upon him, which are innumerable? Thou hast made him most blessed in every regard: thou hast made him exceeding glad with thy countenance. See the Notes Psal. 4.6, 7. and 16.11. and 17.15.

Vers. 7. For the king trusteth in the Lord, and through the mercy of the most High he shall not be moved.] That is, He resteth upon the promises thou hast made to him (meaning that 2 Samuel 7.16. concerning the perpetuity of his throne, and others of the like nature) and therefore his kingdome shall be esta∣blished for ever.

Vers. 8. Thine hand shall find out all thine enemies, &c.] That is, Thine hand, O God, shall destroy all those that, being enemies to thine Anointed, are also ene∣mies to thee: see the Note Psal. 2.2. Or, thine hand, O king, (meaning David, or Christ) shall destroy all thine and thy peoples enemies; they shall not be able to hide themselves, or escape from thee.

Vers. 9. Thou shalt make them as a fiery oven in the time of thine anger, &c.] That is, Through thy wrath they shall be still burning like an oven, implying judge∣ments without intermission; or, they shall be as those things which the fire de∣vours and consumes when they are cast into an oven, that is, they shall be utterly and suddenly consumed: the Lord shall swallow them up in his wrath, and the fire shall consume them; which may be meant of their being swallowed up in hell fire. See also the Notes Deut. 32.22. and Psal. 11.6.

Vers. 11. For they intended evil against thee, &c.] To wit, in that they intended

evil against thy people, yea against thine anointed, in seeking to destroy him, or to oppose his kingdome; but all in vain, as is expressed in the following clause, they imagined a mischievous device, which they are not able to effect.

Vers. 12. Therefore shalt thou make them turn their back, &c.] Or, thou shalt set them as a butt, when thou shalt make ready thine arrows upon thy strings against the face of them: and so he compares them to men tyed to a stake, that they may be shot to death; or the bodies of wicked men are compared to a butt, and their faces to the white mark that is fastned on the butt. See also the Notes Deut. 7.10, and Job 7.20.

Vers. 13. Be thou exalted, Lord, in thine own strength.] To wit, by defending and advancing the kingdome of thine anointed; which may be meant both of David, and Christ.

PSALM XXII.

The Title. TO the chief Musician upon Aijeleth Shahar, A Psalm of David.] Though David wrote this Psalm concerning himself, (as the whole frame of the Psalm, compared with the Title, doth methinks evidently shew) yet doubtlesse his chief aim was thereby to represent the passion and resur∣rection of Christ, and the propagation of his kingdome, of whom he both in his sufferings and kingdome was a type. And hence it was, that foreseeing by the spi∣rit of prophecy what Christ should suffer, some passages are inserted according as they were literally to be accomplished in Christ, which can only figuratively be applyed to David; as that vers. 16. concerning the piercing of his hands and feet; and that vers. 18. concerning their parting his garments, and casting lots upon his vesture: and of the last of these both Matthew and John have punctual∣ly noted, that when the souldiers did this to Christs garments, that was therein fulfilled which is here spoken by the prophet David, as we may see Matth. 27.35. and Joh. 19.24. And so likewise the Apostle Heb. 2.11, 12. cites the words of the 22 verse of this Psalm, as spoken by Christ, He is not ashamed to call them bre∣thren, Saying, I will declare thy name unto my brethren; in the midst of the Church will I sing praise unto thee. As for those words in the Title of this Psalm, which are in no Title of the foregoing Psalms, upon Aijeleth Shahar, or, the hinde of the morning, (as it is render'd in the margin of our Bibles) either it was the name of some musi∣call Instrument, wherewith this Psalm was to be sung; or rather these words were the first words of some song, to the Tune whereof it was to be sung. Many Exposi∣tours, I know, hold that David tearms himself here the hinde of the morning, because he was hunted up and down by Saul and other his enemies from one place to ano∣ther, even as a hinde is usually hunted by men, when she comes forth in a morning from the place where she had lodged all night: and others, that it is Christ that is meant thereby; (to shew that the Psalm was written of him) and that he is cal∣led the hinde of the morning, either 1. because as when a hinde comes forth in a mor∣ing to seek out for pasture, she is usually hunted and killed for dainty meat, so was Christ hunted and worried and killed by the Jews and Gentiles, those dogs

mentioned here vers. 16. and that early in the morning Joh. 18.28. or in the first dawning of the day-light of the Gospel, when he was seeking to doe the will of his Father, which was meat unto him, Joh. 4.34. and so became meat for us, though the Iews intended no such thing, no more then the hounds do intend, when they hunt any beast, to provide meat for their masters; or 2. because he arose from the grave early in the morning, Ioh. 20.1, as a hinde that comes rushing forth chearfully from the place of her repose; and indeed Christ is in the Canti∣cles often compared to a hinde, as chap. 2.9, 17. and again chap. 8.14. or 3. be∣cause Christ is the true morning star, see Numb. 24.17. and it is the morning star that is here called the hinde of the morning, because it comes forth with the first dawning of the day, leaping as it were over the mountains, as the hinde doth. But these things have more wit then solidity in them. It hath more probability, which some other Expositours say, that these words were to signifie that this Psalm was appointed to be sung in the morning, if not every morning.

Vers. 1. My God, my God, why hast thou forsaken me? &c.] In the Hebrew this is, Eli, Eli, Lamah hazabthani; but our Saviour using these words, expressed them in the Vulgar Syriack, Matth. 27.46. Eli, Eli, Lamasabachthani. This interrogation may be the same in effect, as if he had desired that God would not forsake him; as we may see is noted concerning a like expression, Exod. 32.11. Yet withall I conceive it implyes a profession and complaint of his extreme sufferings. For though the person of the Son of God was never separated from his humanity, neither did God the Father cease to love Christ, or wholly withdraw his help from him; (for even upon the Crosse God was in Christ reconciling the world unto himself, 2 Cor. 5.19. Behold my servant whom I uphold, &c. saith the Father of Christ, Isa. 42.1. Ye shall leave me alone; and yet I am not alone, because the Father is with me, saith Christ to his disciples Ioh. 16.32.) yet because 1. Christ was to bear the wrath and curse of God due to his people for their sins, and 2. hereupon God did not only withdraw from him all manifestation of his love and favour, but also made an impression of wrath upon his spirit, in regard of our sins imputed to him, and 3. the Godhead did so far for a time suspend its influence, as to suffer him to be surprized with the fear of death, and to endure incomprehensible anguish and horrour of spirit because of the wrath of the Almighty; therefore did Christ ap∣prehend himself for the time as forsaken of God, and brake out into this bitter complaint, yet without sin, because he underwent this only in our stead, that he might save us, and did still in the midst of this agony cleave fast unto God, as those words, My God, my God, &c. do clearly imply.

Vers. 2. I cry in the day time, but thou hearest not; and in the night season, and am not silent.] That is, as some expound it, without ceasing, never holding my peace. But the meaning of that last clause, and am not silent, is rather this; that for all his crying to God in the night, yet he found no ease nor comfort, and consequently there was no end of his groanings and complaints. Some think also, that the men∣tion that is here made of crying day and night is with reference to Christs pray∣ing by night in the garden, and by day on the Crosse: whereas doubtlesse the meaning is only, that he cryed unto God incessantly, both by day and by night.

Nor must this be restrained to verbal and vocal praying, but must also compre∣hend the inward desires and groanings of his soul and spirit. Nor doth this com∣plaint of Gods not hearing the Lord Christ contradict what Christ himself said, Ioh. 11.42. I knew that thou hearest me alwaies. For there were two sorts of desires and cryes in Christ: the one of his deliberate and absolute will, which were al∣waies consonant with the will of God; and these God alwaies heard; whence it is said, Heb. 5.7. that when he had offered up prayers and supplications with strong cry∣ing and tears, unto him that was able to save him from death, he was heard in that he fea∣red, and vers. 24 of this Psalm, when he cryed unto him, he heard: but then the other were the desires of nature in him, the cryes, as I may say, of his sensitive will, as that he might not tast of the cup of death, &c; which it is no wonder though his Father heard not, since himself never gave any full consent thereto.

Vers. 3. But thou art holy, O thou that inhabitest the praises of Israel.] That is, Thou art pure, and so infinitely gracious, just and faithfull, never failing to doe good, and to make good thy promises, O thou that constantly and without any intermission dost dwell and rule as a king amongst thy people Israel, giving them thereby continuall cause to praise thy name. And this may be here added, either as a farther aggravation of his misery, that his prayers should be disregarded by a God so holy, that doth so constantly give his people cause to magnifie his name; or else rather by way of checking himself for complaining, and to imply, that if God heard not, it was his fault, not Gods, and that he might encourage himself to wait upon God in hope of a gracious answer, who was so holy, and that did so constantly fill the mouths of his people with his praises. For indeed God is here said to inhabit the praises of Israel, either 1. because the Sanctuary, the place of Gods speciall presence, was the chief praise and glory of Israel, or rather the place where the Israelites did meet together to praise God; our holy and our beauti∣full house, where our fathers praised thee, is burnt up with fire, saith the Church of the Temple, Esa. 64.11: or 2. because the Lord dwelt amongst a people that were constantly imployed in this work of praising his name, by reason that he gave them dayly occasion so to doe, as is more fully set forth in the two following ver∣ses: or 3. because God was continually in the mouths of his people, when they were imployed in advancing his praise.

Vers. 6. But I am a worm, and no man, &c.] That is, I am scorned and despi∣sed, and by every base wretch trampled under foot, without any respect or pity, and so am esteemed and used more like a worm then a man. This was verified in Christ, when they preferred Barabbas a robber and a murtherer before Christ; in regard whereof he became not only lower then the Angels, Heb. 2.7. but also low∣er then man. And this also may be alledged, as tending to his encouragement, as well as the setting forth of his low condition, implying, that surely that God, who was so compassionate to all that are in misery, would pity him that was in such extremity of misery. See the Note Job 25.6.

Vers. 7. All they that see me laugh me to scorn, &c.] Besides that these words all that see me do set forth how generally he was derided, they do also covertly strike at the inhumanity of his enemies, that were so far from condoling him, when

they saw his misery, that on the contrary they did then insult over him, and laugh him to scorn; whereas men are wont to compassionate the worst of male∣factours, when they see them suffer: they shoot out the lip, that is, they make mouths at me, they shake the head, to wit, by way of derision; see Matth. 27.39. see also the Note Iob 16.4.

Vers. 8. He trusted in the Lord that he would deliver him; let him deliver him, seeing he delighted in him.] Neither did Davids nor Christs enemies intend by these taunting words, that God was not able to deliver him, but that God would not doe it; and that hereby his hypocrisie and folly would be discovered in his for∣mer boasting of his peculiar interest and confidence in God.

Vers. 9. Thou didst make me hope when I was upon my mothers breasts.] The meaning of these words may be only this, that from his childhood he had hoped in God: see the Note upon a like expression Job 31.18. Or if they be limited strictly to the time when he first hung upon his mothers breasts, it must be taken as a figurative expression of the common dependance of all the creatures upon God, which may be tearmed a hoping in God, as all creatures are said to wait up∣on God, Psal. 145.15. and the young ravens to cry to God, Psal. 147.9. Or else the drift thereof may be to imply, that Gods providence over him in his tender infancy was such, as might have made him even then to hope in God had he been then capable of it; or at least that by that which was then done for him he might be taught in after-times to hope in God. And it may well be, that understanding these words as spoken by Christ, they might have speciall reference to his delive∣rance in his infancy from Herod.

Vers. 10. I was cast upon thee from the womb.] To wit, because all that can be done for a poor infant would avail nothing, if God did not by his speciall Provi∣dence preserve it and provide for it.

Vers. 11. Be not far from me, for trouble is near, &c.] He pleads the nearnesse of his trouble, because in such extremities God is wont to come in to the help of his servants. And understanding this of Christ, it may be meant either of the near∣nesse of his trouble when he was to be delivered up to his enemies, of which he spake Matth. 26.45, behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners; or rather of the near approach of his death, because indeed it is evidently his Passion on the Crosse that is described throughout the Psalm, as we may see vers. 1.7, 8, 16, 17, 18.

Vers. 12. Strong bulls of Bashan have beset me round.] Because in Bashan there were very rich and fat pastures, and so the breed of cattel there was fat and bigge, and their bulls in particular strong and furious; yea perhaps the inhabitants of that countrey were many of them men of a gigantine stature, as appears by Og king of Bashan, Deut. 3.11. therefore he tearms his mighty and furious enemies bulls of Bashan. It may be meant both of Sauls courtiers, and of the chief priests and Scribes that crucified Christ.

Vers. 13. They gaped upon me with their mouths, as a ravening and a roaring lion.] See the Note Iob 16.10. As it is spoken in reference to Christ, it is meant of the Iews, when with such fury they pressed his death, and roared out to have him cru∣cified;

even as a lion that roareth, either out of hunger when he seeketh his prey, or out of fiercenesse and fury when he hath gotten his prey, according to that Amos 3.4. will a lion roar in the forrest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Yet withall Satans violent assaulting of Christ at his death must be included too, of which our Saviour spake before-hand, Ioh. 14.30. the prince of this world cometh, and hath nothing in me; and with reference where∣to it is said at his first temptation Luk. 4.13. that the devill departed from him for a season.

Vers. 14. I am poured out like water, &c.] That is, My life is in a manner gone, past hope of recovery, and so I am, as it is said in the same or a like case 2 Sam. 14.14. like water spilt upon the ground, which cannot be gathered up again: or rather thus, My spirits and strength do wast and flow away, even as water that runs out of a leaking vessel; see the Note Gen. 49.3. and all my bones are out of joynt, that is, By reason of my sufferings, both inward and outward, my limbs have lost their strength and power to move themselves, no otherwise then as if my bones were all out of joynt: yea in Christ this was literally accomplished, by the stretching and racking of his limbs upon the Crosse. My heart is like wax, it is melted, &c. that is, by reason of the fire of Gods displeasure, (as indeed Christ, for the sins that were imputed to him, did bear the fiery indignation of the almighty) my heart through faintnesse and fear doth as it were melt within me: see Iosh. 7.5.

Vers. 15. My strength is dryed up like a potsheard, &c.] That is, By my sufferings outwardly, and in particular through the losse of so much bloud that hath been shed, and through that grief and fear that lay upon my spirit, my radicall moi∣sture, the spring of life and strength, is so dryed up, that I am more like a dry pot-sheard then a living man: and indeed Solomon saith Prov. 17.22. that a broken spirit dryeth the bones. And hereto agreeth that which follows, and my tongue cleaveth to my jaws: for though this phrase doth sometimes imply forced silence or inabi∣lity to speak, (see the Note upon Iob 19.28.) and therefore some would have it referred to Christs silence when he was arraigned and falsly accused, of which the prophet speaking saith Esa. 53.7. that he opened not his mouth; yet sometimes also it implyeth extremity of thirst, as Lam. 4.4. the tongue of the sucking child cleaveth to his mouth for thirst, and the context makes it evident that it must be so taken here; and so it referres to Christs thirsting when he hung upon the Crosse, Iohn 19.28. And thou hast brought me (for it was not done without the providence of God) into the dust of death; that is, I am even ready to drop into the grave.

Vers. 16. For dogs have compassed me, the assembly of the wicked have inclosed me, &c.] That is, a company of base, wicked, malicious wretches have, like a pack of hounds, beset me, and with all possible rage set upon me. For though some would have it, that the rascall crue of Davids and Christs enemies are here called dogs, to wit, the souldiers and others, as the rich and mighty ones were before tear∣med bulls; yet I rather think it is meant of all his enemies in generall. For I am sure those words, the assembly of wicked men, seem clearly to have reference to that which is said so often, that the chief priests and the Scribes and the elders of the people assembled themselves together; as we may see Matth. ••6.3. and 27.1.

and in many other places. As for the following clause, they pierced my hands and my feet, it is one of those passages which can hardly be understood of David. But though it was literally accomplished only in the nailing of Christs hands and feet to the Crosse, for which see Luk. 24.40. and Ioh. 20.25. yet figuratively Da∣vid might speak this of himself, meaning thereby, that his enemies had so bound him up, as it were, as a man that is fetter'd hand and foot, that he could neither move his hands to defend himself, nor his feet to flee away from them.

Vers. 17. I may tell all my bones, &c.] To wit, by reason of his leannesse, caused by the grief of his heart and grievous sufferings, which had brought him to be nothing but skin and bones; or (as it is spoken in reference to Christ) by reason of the extreme stretching of his body on the Crosse; especially considering that before by their cruell scourging of him they had made such gashes in his skin and flesh: they look and stare upon me, to wit, as delighting to behold me in so much misery, Luk. 23.35. which agreeth with that triumphing of Davids enemies, Psal. 35.21, Aha, aha, our eye hath seen it.

Vers. 18. They part my garments among them, &c.] This was also literally ac∣complished in Christ, when the souldiers divided his garments amongst them, and as by way of sport cast lots upon his vesture: see the Note before upon the Title of this Psalm. Yet David might also figuratively thus complain of his enemies, in regard that when he was forced to flee from the Court, they seized upon all that was his, (not sparing his wife) every one catching at what they could get, even literally perhaps his very garments.

Vers. 19. But be not thou far from me, O Lord, &c.] That is, Though others stand aloof, and there be none to help; yet do not thou stand afar off. How Christ was heard herein, see the Note vers. 2.

Vers. 20. Deliver my soul from the sword, &c.] That is, me or my life from death; see Job 5.15. my darling from the power of the dog; that is, from wicked men, called before dogs, see the Note vers. 16. Some conceive, that this is meant of the devil; and others, that it is expressed in the singular number, because his enemies were so united together as one man: but I rather think that dog is put for dogs. However, it is doubtlesse his soul or life, which he prayes may be deli∣vered from the power of the dog: which he tearms his darling, because the soul is the most precious part of man; or because naturally every man makes such precious account of his life; or his only one, as it is in the Originall, because it was left de∣solate, as he had said before vers. 11. there is none to help.

Vers. 21. Save me from the lions mouth, &c.] See the Note before vers. 13. For thou hast heard me from the horns of the Vnicorns; that is, thou hast upon my prayers delivered me, when I was in the midst of many cruell enemies, or from the power of those enemies.

Vers. 22. I will declare thy name unto my brethren, &c.] That is, I will shew forth thy praise amongst them: and as it is meant of Christ, it was accomplished, part∣ly when he appeared to his disciples after his resurrection for fourty daies toge∣ther, informing them in the great things that God had done, and speaking of the things pertaining to the kingdome of God, Act. 1.3. (for these he tearmed his bre∣thren,

Act. 20.17. Goe unto my brethren, and say unto them, I ascend unto my father and your father, &c.) and partly in that by their doctrine the knowledge of these things is spread abroad throughout the world; for all believers are the bre∣thren of Christ, as is noted Heb. 2.11, 12, and that because by Christ they receive the adoption of sons, who is therefore called the first-born amongst many brethren, Rom. 8.29.

Vers. 24. For he hath not despised nor abhorred the affliction of the afflicted, neither hath he hid his face from him, &c.] Gods regarding of him is here opposed to the contempt of the world, of which he had said before vers. 6. that he was a re∣proach of men, and despised of the people, abhorred as a worm, and no man; and concerning which the prophet Esay speaks Isa. 53.3. we hid as it were our faces from him. As for the last clause, but when he cryed unto him, he heard, see the Note be∣fore vers. 2.

Vers. 25. My praise shall be of thee in the great Congregation, &c.] That is, Thou wilt give me occasion to praise, or, I will praise thee in the solemn assemblies of thy people. Yet, as this is spoken in reference to Christ, by the great Congregation may be meant, the solemn assemblies that the Jews had on their three great feasts; or particularly that assembly, where after his resurrection Christ was seen of above five hundred brethren at once, 1 Cor 15.6; or rather, the great Church of the Gentiles, of whom it was promised, that they should be as the stars in heaven for multitude, namely, that amongst them Christ would by his servants preach the Gospel of salvation, and thereby publish Gods praise. I will pay my vows before them that fear him; that is, the sacrifices or the praises which I have vowed to give thee: and observable it is, that he doth not only promise this, but he doth it also with a kind of rejoycing, as being glad to think of his doing this which he doth promise.

Vers. 26. The meek shall eat and be satisfied, &c.] By the meek here are meant those poor mortified souls, that being pressed in conscience with the burthen of their sins, and the apprehension of Gods indignation against them for their sins, either feared or felt, are humbled thereby, and have their fierce nature tamed and subdued. Yea and because a poor low and an afflicted condition doth often thus meeken the spirits of men, therefore some conceive that this is principally meant of such, who being distressed and oppressed, and being destitute of all outward help, do therefore humbly seek to God for deliverance; and there∣fore on the other side he affirms the same afterwards vers. 29. of those that be ••at upon the earth. However that which is said of these, that they shall eat and be satisfied, is spoken with reference to those sacrifices and peace-offerings of praise, which David had tearmed vows in the foregoing verse, it being the con∣stant course of those times to feast many, the poor especially, with their peace-offerings; yet that which is said, that eating they should be satisfied, is not meant so much of satisfying their bodily hunger, as that their souls should be satisfied, to wit, either with consolation in those spirituall benefits, which were signified by their sacrifices, or by being raised up fully to trust in God by experience of that readinesse in God to help, which had caused David to pay

those his vows unto the Lord; as is more fully expressed in the following words· But now as this is spoken in relation to Christ, the meaning must be, that the meek should be fed with the word of the Gospel, or with Christ, the true nou∣rishing food of our souls, both in the Word, and in the Sacrament of his body and bloud, and so should be cheared and revived thereby, whereas before they were as dead men through the terrours of Gods wrath, &c. And accordingly we must also understand the two following clauses, they shall praise the Lord that seek him, that is, they that seek to know God and to obtain his favour, shall praise him, see the Note 1 Chro. 16.11; your heart shall live for ever, that is your hearts shall be cheared and revived for ever, or your souls through faith in the redemption of Christ shall be comforted and live for ever.

Vers. 27. All the ends of the world shall remember, and turn unto the Lord, &c.] This is meant of the conversion of the Gentiles upon the preaching of the Go∣spel; and the word remember may comprehend these three particulars: 1. that hereupon they should bethink themselves of their sins, and the curse thereby due unto them; 2. that they should be put in mind of the sufferings and glory of Christ, his Resurrection and Ascension, &c. (and that partly by the preaching of the Gospel, and partly by the Sacrament of his body and bloud, of which Christ said, Luk. 22.19. Doe this in remembrance of me;) and 3. that they should be often speaking of and extolling the Grace of God in Christ, 1 Pet. 2.9. Yea some con∣ceive also that this word remember is used in speaking of the Gentiles conversion, because those nations had formerly the knowledge of the true God, and professed the true religion, and should be then turned again from their vanities to serve the living God, Act. 14.15.

Vers. 28. For the kingdome is the Lords, and he is the governour among the nations.] That is, God in Christ is the king of the Church; and therefore being also by nature the supreme Lord over all, it is fit they should serve him, or he will surely bring them to submit to his sceptre.

Vers. 29. All they that be fat upon the earth shall eat and worship; all they that goe down to the dust shall bow before him, &c.] That is, Both rich and poor shall believe and serve the Lord Christ; see the former Note vers. 26. For by those that be fat upon the earth are meant the rich and the great men of the nations, see the Note Job 15.27. Though it be as hard a thing to winne these, as to make a camel goe through the eye of a needle; yet through the mighty efficacy of the Gospel, even these shall be wonne, Psal. 45.12. the rich among the people shall entreat thy fa∣vour. And by those that go down to the dust are meant the poorer and baser sort of people, to wit, such as lye in the dust, that live in a poor and low condition (the expression used may have reference to the custome of those that, being in di∣stresse, used in those times to sit or throw themselves down upon the ground, to cast dust upon their heads, yea to rowl themselves in the dust; see the Note Job 16.15.) or such poor lean starved souls, as are in a manner half dead, even ready to drop into the grave: see the former Note vers. 15. and that Job 30.19. I know some by those that goe down into the dust understand all mortall men, and those that are actually dead; and so take the meaning to be, that even those that are

laid in their graves shall one day be raised up from thence, and shall then ac∣knowledge and worship Christ. As for the last words, and none can keep alive his own soul, either they are added as a farther description of the persons mentioned in the foregoing clause, they that goe down to the dust, namely, that they are such as (poor souls!) are not able to sustain themselves, men in a manner dead without hope of recovery; or else as an intimation of the reason why they of whom he had spoken, should eat and worship Christ; namely, because none of them could nourish themselves, or chear and revive themselves, or save themselves from wrath, and therefore they must be nourished and revived and saved by faith in Christ, and so him thereupon they shall worship and adore.

Vers. 30. A seed shall serve him, &c.] That is, say some Expositours, Christ shall have a seed that shall serve him, according to that Isa. 53.10. when thou shalt make his soul an offering for sin, he shall see his seed. But rather it is meant of the seed of those mentioned in the foregoing verse, that being converted to the true faith should submit to Christs sceptre, to wit, that their seed should also serve him: or else it must be understood in generall, that in all ages there should be a seed that should serve him. And though some would referre this to the Jews, that even of them there should be a remnant, as the Apostle speaks Rom. 11.5, that should believe in Christ; yet I rather referre it to the seed of the Gentiles converted, of whom he had spoken in the foregoing verses, or of all in generall: it shall be ac∣counted to the Lord for a generation; that is, they shall be reckoned and accounted a race or generation of Gods children, according to that Psal. 73.15. If I say, I will speak thus, behold, I should offend against the generation of thy children.

Vers. 31. They shall come, and shall declare his righteousnesse unto a people that shall be born, that he hath done this.] This may be understood either of those that were first converted, or of their seed mentioned in the foregoing verse, to wit, that they shall successively to their posterity declare his righteousnesse; that is, the righ∣teousnesse of God in Christ made ours by faith, yea that he of God is made unto us wisedome and righteousnesse and sanctification and redemption, 1 Cor. 1.30. even that he hath done this, that is, all things that belong to our salvation: or, the righteous∣nesse and faithfulnesse of God in making good his promises, to wit, principally in the work of our Redemption by Christ, and so likewise in the conferring of any other blessing promised; and because Davids deliverances were a notable proof of Gods faithfulnesse herein, thereto those last words may have reference, that he hath done this.

PSALM XXIII.

Vers. 1. THe Lord is my shepheard, &c.] This is a Pastorall Song; wherein Da∣vid, that had been well acquainted with the imployment of a shep∣heard in his younger years, compares the tender care of God in Christ over him to the care of a shepheard over his own flock. And indeed men may well be compared to sheep, in regard they are so prone to wander, and through sillinesse to run without fear into any danger, and altogether unable to

help or defend themselves, unlesse God should doe it for them: in the confi∣dence whereof he adds those words, I shall not want, that is, he will give what shall fully content me, neither will he withold any thing that he knows to be good, ei∣ther for my body or soul.

Vers. 2. He maketh me to lye down in green pastures: he leadeth me beside the still waters.] These words imply a plenteous supply of meat and drink, yea of all things necessary both for body and soul: for lying down in green pastures doth not only imply rest and refreshing thereby, according to those expressions Ezek. 34.15. I will feed my flock, and I will cause them to lye down, and Cant. 1.7. Tell me, O thou whom my soul loveth, where thou makest thy flocks to rest at noon; but also plen∣ty of feeding, wherewith when the sheep have filled their bellies, they use to lye down; and this to Christs sheep is principally the doctrine of life and salvation in the Gospel. And in the second clause, by still waters are meant calm waters, perhaps those in watering-troughs, or in gutters and furrows digged for the let∣ting in of water to their grounds; at least they are opposed to swift and violent streams, which may be dangerous and harmfull to sheep: wherein also is imply∣ed that God provided not only for the thirst of his body, but also for the refresh∣ing of his soul with his word and spirit, the waters of life. For though some think that he only intends the plenteousnesse of his pasture, by saying in the second clause he leadeth me beside the still waters, to wit, because watered grounds yield the best pastures: yet because in those hote countries they used to water their sheep, Gen. 30.38. I question not but that in those words he hath reference also to the shepheards providing for his sheep therein; and that by leading him he alludes to the shepheards driving his sheep softly and gently, and would imply thereby the tender respect that the Lord had to his many infirmites.

Vers. 3. He restoreth my soul, &c.] That is, He comforts and revives my fain∣ting soul, see the Note Psal. 19.7; or, he brings me back into the right way, and fetcheth me home to himself, when I have strayed aside: so that he alludes to the shepheards care, either in cherishing his sheep when they are sick or feeble or faint, or in fetching them in when they are gone astray: he leadeth me in the paths of righteousnesse for his names sake; that is, not for any righteousnesse of mine, or any thing else in me, but merely for the glory of his own name: see the Note 1 Sam. 12.22. And herein he alludes too to the shepheards care in leading his sheep gently in fair and plain wayes, not through deep mire, brambles and briars, or over craggy, or any other wayes, that must needs be hard and troublesome for them to goe in.

Vers. 4. Yea though I walk through the valley of the shadow of death, &c.] As if he had said, through the deepest shadow of death, see the Note Job 3.5. I will fear no evil. His meaning is, that though he should fall into the most desperate and deadly dangers, as a sheep that wandring falls into the paws of a lion, yet he would not cast off his confidence in God. For he doth not intend by these words, that he should be void of all fear; but that his faith in Gods providence should over∣master his fear. For thou art with me, to wit, as a shepheard that stands watching over his sheep; thy rod and thy staffe, they comfort me. Some distinguish here be∣twixt

the rod, and the staffe: by the staffe they say is meant the shepheards hook; and by the rod a little wand, which they say shepheards also used, to beat in the sheep when they went astray from the flock, to keep them up close together, and to hasten them forward when they lagge behind: and some, that it is the shep∣heards hook that is here called both a rod and a staffe. However doubtlesse the meaning of these words is, that considering that God as a carefull shepheard did watch over him, he was thereby comforted in his greatest perils; yet withall by his rod and staffe may be meant, 1. his Providence in guiding and preserving him, 2. his word and spirit directing him in all his waies, and his rod of correction, which may also properly enough be said to comfort him, as being an evidence of Gods fatherly care over him.

Vers. 5. Thou preparest a table before me in the presence of mine enemies, &c.] As if he should have said, to their grief and vexation, they being no way able to hin∣der it, as it is expressed Psal▪ 112.10. The wicked shall see it, and be grieved; he shall gnash with his teeth, and melt away. Some think that this expression is used also in allusion to the custome of Princes, that used to have those they had taken captives stand by when they were feasting, as by way of insulting over them, as we see in Adonibezek and Samson; but Davids meeknesse and piety make it improbable that he ever used to doe this. As for those words, Thou preparest a table before me, he alludes therein to the royall plenty he dayly enjoyed, comparing the liberall pro∣vision that God afforded him to a plenteous feast, for which great preparations are made beforehand, and which is spread on a table, and set out in the most cu∣rious manner: and to the same purpose is that which follows, thou anointest my head with oyl, my cup runneth over; for though some understand this anointing his head of his anointing to be king of Israel, yet it is far more probable, that this ex∣pression is used in reference to the custome of feasting in those times, when they used to welcome their guests with pouring forth sweet precious oyles upon their heads; whence Amos speaking of feasting saith, Amos 6.6, that they did drink wine in bowls, and anoint themselves with the chief ointments, and Christ said to the Pharisee that had feasted him, mine head with oyl thou didst not anoint: and so like∣wise that, my cup runneth over, is in reference to the custome at feasts, of assigning to every guest his severall portion, see the Note Psal. 11.6. So that the summe of the words is an acknowledgement that God had afforded him plenty of all things, not only for necessity, but also for delight. Nor can it be denyed, but that it may be extended also to Gods feasting his soul with those spirituall dain∣ties of the Word and Sacraments, and to Gods chearing of his soul with the com∣forts of his spirit, called the oyl of gladnesse Psal. 45.7.

Vers. 6. Surely goodnesse and mercy shall follow me all the dayes of my life, &c.] By goodnesse and mercy may be meant, not only the grace and favour of God, but also the effects thereof in a gracious supply of what was truly good for him; for of this he might be sure that God would never fail him: and the expression is ve∣ry emphaticall when he saith, goodnesse and mercy shall follow me; for it doth not only imply the continuance of Gods goodnesse to him, but also Gods readinesse to shew him favour: whilst other men pursue and follow after happinesse, happi∣nesse

doth pursue and follow the servants of God; they do not with so much ear∣nestnesse seek a blessing from God, as God seeks to blesse them. As for the fol∣lowing words, and I will dwell in the house of the Lord for ever; either it is a resolu∣tion that he would to his lives end worship and praise him in his Sanctuary, im∣plying that in this he rejoyced more, then in the abundance of earthly blessings that God had given him: or else it is a profession of his assured hope, that he should constantly abide in the Church here, and for ever in heaven.

PSALM XXIV.

Vers. 1. THe Earth is the Lords and the fulnesse thereof, &c.] By the fulnesse thereof is meant all the creatures that are on the earth, but principally the nations that dwell therein; as is expressed in the following clause, the world and they that dwell therein. Now this is prefixed, that hereupon he might adde, (and that by way of admiring the goodnesse of God to his Israel) that though the whole world and all the inhabitants thereof were the Lords, yet all the world was not his as Israel was; though the whole Universe was his, yet he had chosen Jerusalem to be in a speciall manner his dwelling-place, & his Church to be above others his peculiar people: The earth is the Lords, &c. but saith he vers. 3. who shall ascend into the hill of the Lord? &c. I know that some Expositours give an∣other reason why this is here prefixed, namely, that from the Lords dominion over all the world, he might afterwards inferre how necessary it was that the Prin∣ces of the world, that dwelt in the Lords holy hill, should receive and obey Christ his anointed; which they conceive is that which is intended in those words vers. 7. Lift up your heads, O ye gates, &c. But the reason before given is much the clearer. However very observable it is, that the Apostle 1 Cor. 10.25, 26. proves by these words, that Christians might without scruple buy and eat any meats that were sold in the market, because all was the Lords, and made for mans use, and so they as Gods children (especially also if we adde the right they had to them through Christ) might lawfully take them from the hand of their father; Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: for the earth is the Lords and the fulnesse thereof: and yet immediately vers. 28. by the same words he urgeth them not to eat of any meat, concerning which notice was gi∣ven them that it had been offered to idols, to wit, because all the creatures being the Lords, they were to use them to his glory, and therefore might not eat them to the scandall of their brethren; or because the whole world being the Lords, they need not fear they should not have to eat, seeing out of his rich store he was able to provide otherwise for them, But if any man say unto you, This is offered in sa∣crifice unto idols, eat not for his sake that shewed it, and for conscience sake: The earth is the Lords and the fulnesse thereof.

Vers. 2. For he hath founded it upon the seas, and established it upon the flouds.] That is, say some Expositours, by the seas and by the flouds; as we use to say in that sense that London stands upon the river of Thames. But rather it is said that God hath founded it upon the seas, &c. because whereas the naturall place of the

earth is to be under the waters, God hath ordered it so, that it is above the seas and above the flouds, so that in outward appearance it seems as it were to stand upon the waters, and hereby it was made fit for the habitation of his crea∣tures. See the Note Gen. 1.9.

Vers. 3. Who shall ascend into the hill of the Lord? and who shall stand in his holy place?] As if he should have said, Though all the inhabitants of the world be the Lords, yet to dwell in Gods holy hill, as members of his Church, his peculiar people, that's a priviledge which few to speak of do enjoy, yea even amongst those that are his people in outward profession. But for the more clear understanding of these words, see the Notes Psal. 2.6. and 15.1.

Vers. 4. He that hath clean hands, &c.] That is, He whose works are blamelesse; and a pure heart, that is, a heart purified by faith from all sinfull pollutions, all er∣roneous opinions and carnall affections, he that is carefull to approve his heart unto God▪ as well as to avoid sin outwardly. As for the following clause, who hath not lift up his soul unto vanity, that is diversly expounded: Some understand it of the man that hath not worshipped idols, which are often tearmed vanities in the Scripture, see the Note 1 Kings 16.13. Others of him that doth not give his mind to vain and foolish sinfull practises, or that doth not heed or trust in the vain and foolish designs of the world, nor the allurements of Satans temptations; see the Notes Job 31.5. and Psal. 4.2. But there are two Expositions which most follow. The one is, that by lifting up his soul unto vanity is meant vain and false swearing: for because they that swear do engage their souls thereby, and as it were offer them up as a pledge unto God, 2 Cor. 1.23. I call God, saith the Apo∣stle, as a record upon my soul; therefore the man that swears vainly and falsly may be said to lift up his soul unto vanity: and so they make this to be much the same with that which follows, nor sworn deceitfully. The other is, that by the man who hath not lift up his soul unto vanity, is meant the man that doth not set his heart up∣on vanity: because men are wont with much eagernesse to look and gape after those things which they earnestly desire, Psal. 123.1, 2, therefore by a borrowed speech, they that earnestly look after and greedily desire the vain things of this world, riches and honours and pleasures, or that prosecute eagerly any vain or sinfull desire, they are said to lift up their souls unto vanity. The same ex∣pression is used in the Hebrew much to the same purpose, Deuter. 24.15. and Jer. 22.27.

Vers. 5. He shall receive the blessing from the Lord, &c.] That is, He, and he alone, shall receive the blessing which the Lord hath promised his people, to wit, all blessings temporall, spirituall and eternall; for thus are all these comprehended under this word the blessing, 1 Pet. 3.9. knowing that ye are thereunto called, that ye should inherit a blessing: though indeed both here and there the blessing of eternall life may be principally intended, concerning which Christ shall say, Come ye bles∣sed of my Father, inherit the kingdome prepared for you, &c. Matth. 25.34. And so in the following clause, and righteousnesse from the God of his salvation, it is this blessing promised that is there tearmed righteousnesse, to wit, either because it shall be the reward of their righteousnesse, or because God out of his righteousnesse or faith∣fulnesse

will bestow it upon them; in both which regards the glory of heaven is accordingly called a crown of righteousnesse 2 Tim. 4.8. See the Note Psal. 5.8. Some, I know, understand this of the righteousnesse of God in Christ: but in re∣gard he speaks of rewarding the righteous, the first Exposition must needs be in∣tended.

Vers. 6. This is the generation of them that seek him, &c.] By a generation of men in the Scripture is usually meant some sort or kind of men; as Matth. 12.39. An evil and adulterous generation seeketh after a sign, and Luk. 16.8. The men of this world are in their generation wiser then the children of light: and so it is taken here; This is the generation of them that seek him, that is, These that I have before described, are that sort or kind of men that do truly seek God, and are the true people of God. Yet withall I doubt not but that the title of the generation of them that seek him is here limited to these, purposely to shew how vainly those Israelites boasted of being the seed and generation of Abraham, and the peculiar people of God, who in the mean time lived not as became Gods people; and that though they went up amongst others to worship God in his holy place, (for this is spoken in reference to that before vers. 3. who shall ascend into the hill of the Lord, &c.) yet they did not indeed seek God: and therefore in the second clause, by turning his speech to God (for so some read it, as it is in the margin of our Bibles, that seek thy face, O God of Iacob) he doth as it were call God to witnesse that it was so; and so doth withall covertly imply, that however men might esteem them Gods people, yet before Gods tribunal it would not be so. But if we read it as it is in our Text, the meaning is this, that seek thy face, O Iacob, that is, seek to joyn themselves to the true Church and people of God, according to that of the pro∣phet Isa. 44.5. One shall say, I am the Lords; and another shall call himself by the name of Iacob, &c.

Vers. 7. Lift up your heads, O ye gates; and be ye lift up ye everlasting doors, and the king of glory shall come in.] In these words first David expresseth his earnest desire that the Temple might be built, and the Ark settled therein; and therefore in a po∣eticall manner he speaks to the gates of the Temple, calling them everlasting doors, because the Ark, that had been often removed from one place to another, was now in the Temple to continue for ever, according to that Psal. 132.14. This is my rest for ever, &c. see also the Note 1 Kings 9.3. And by speaking to the gates to lift up themselves, either first he may mean the building of them up; Lift up your heads, O ye gates, that is, Be ye built up, that the Lord of glory in his Ark may enter in∣to you: or secondly, the lifting up of the upper posts of the gates; as if he had said, Raise up and enlarge yourselves, and become greater then you are, because the great King of Glory is to enter in by you; alluding to the custome of opening the gates of a house or city to the widest, when some great Prince is to come in: or thirdly, the lifting up of their heads in a way of glorying and rejoycing; as if he had said, Triumph, and rejoyce, O ye gates; thereby the better to set forth the solemnity and joy of the Arks removall into the Temple. But secondly, Doubtlesse under this type, 1. he speaks to the Church, the true spirituall Tem∣ple, desiring that this Temple may be built up, and that at her doors (which are

called everlasting, because the Church shall continue for ever) the Lord Christ, the Lord of glory, 1 Cor. 2.8, may be entertained with joy as their Lord and King, and so he may enter and rule as king amongst them: 2. to Christians, the particu∣lar members of the Church, or to all men in generall, who being converted be∣come the true Temples of the ever-living God, 1 Cor. 3.16; at the doors of whose hearts (called everlasting doors, because they shall live for ever) he knocks to have entrance, Rev. 3.20, exhorting them to lift up their heads, that is, to raise up their hearts from all earthly things, and to prepare them by faith, that God in Christ, the Lord of glory, and by whose merits all his members are glorified, may enter in and dwell and rule in their hearts by faith: 3. as some conceive, to Prin∣ces and Magistrates, exhorting them to let in the Lord Christ, and the Gospel and kingdome of Christ, into their kingdomes and common-wealths, expressing this in these tearms, Lift up your heads, O ye gates, &c. either as alluding to the custome of Magistrates sitting in the gates in those times when they judged the people; or because of the great power that such men usually have, either to let in or to keep out the profession of the Christian religion amongst the people: and 4. to the gates of Gods holy Temple in heaven, calling upon them with all joy to enter∣tain the Lord Christ, when he should after the accomplishment of the work of mans Redemption triumphantly ascend into heaven; and so in these words, Lift up your heads, O ye gates, &c. there may be an allusion to those triumphall Arches which used to be set up for the entertainment of great Conquerours.

Vers. 8. Who is this king of glory? &c.] These words must be taken as a questi∣on propounded by David, either in his own name, as if he should have said, But who now is this king of glory that I speak of? that so he might take occasion to extoll this king of glory, and shew what reason there was why they should gladly receive him; or in the name of some other that might move this question, as if he should have said, But now if any one shall demand of me, Who is this king of glory? I answer, the Lord strong and mighty, &c. I know, many Expositours take them to be the supposed reply of those that were spoken to in that foregoing figurative ex∣pression, Lift up your heads, O ye gates, &c. and accordingly they conceive that this reply is made, either by way of scorning and despising Christ, as if they should have said, What is this your glorious king, that we should submit to him? or else by way of desiring to be informed and satisfied concerning Christ: yea they that understand the former verse of Christs ascension into heaven, take these words as the reply of the Angels, admiring that one clothed with a humane body should ascend above the heavens, and enter in as the Lord of that Jerusalem. But that which is first said of this seems most probable. And however that which is answe∣red, The Lord strong and mighty, the Lord mighty in battel, plainly imports, that it was he, who being of infinite power, was able to destroy those that would not submit to him, and to protect his people against all their enemies, both temporall and spirituall, and to make them victorious over them all; and it may have speciall reference to Christs conquest over Hell and death, when after his Resurrection he ascended triumphantly into heaven.

Vers. 10. The Lord of hosts, &c.] See the Note Gen. 2.1.

PSALM XXV.

Vers. 1. UNto thee, O Lord, do I lift up my soul.] That is, In thee only do I trust and hope; and my hearts desire for help and comfort is only to∣wards thee, and with much eagernesse doth expect good from thee. In the Hebrew this Psalm is so composed, that we have all the letters of the He∣brew Alphabet one after another in the first letter of every verse (except only in two or three verses) and that, as we may probably conceive, that being a Psalm of singular excellency and speciall use, it might by this help be the better remem∣bred. The like elegancy there is in the 34, 37, 111, 112, 119, and 145 Psalms.

Vers. 2. I trust in thee, let me not be ashamed.] To wit, as they use to be, that when they have hoped for any thing with great confidence, and have boasted of their hope, yet at last have been disappointed.

Vers. 3. Yea, let none that wait on thee be ashamed, &c.] To wit, neither by their own disappointments, nor mine. For this last some adde, because if he should fail of his hopes, he knew this would be a great discouragement to others, that waited to see what the issue of Gods dealings with him would be. Let them be asha∣med which transgresse without cause, that is, that causlesly afflict and trouble me, and oppose me in the businesse of the kingdome promised me: see the Note Psal. 7.3. Yet some conceive that by them which transgresse without cause is meant, those that out of distrust do causlesly fall away from God: and others understand it of all wicked men whatsoever; all sin against God being in true judgement altogether unreasonable and causlesse. But the first Exposition is the best.

Vers. 4. Shew me thy waies, O Lord, &c.] That is, the waies wherein thou hast appointed thy people to walk: Or, Shew me thy waies, that is, the waies thou usest to take with thy children; as namely, how gracious thou art unto them, though thou dost usually afflict them, how faithfull in performing all thy promises to them, that so I may quietly rest upon thee, and may not through impatience or desire of revenge doe any thing to displease thee. And indeed if we understand these words in the first sense, of Gods teaching him to walk in the waies of his com∣mandments, it is probable that in desiring that, he had respect chiefly to the di∣stresse he was in, that he might not thereby be drawn to doe any thing that was evil, as men in adversity are prone to doe.

Vers. 5. Lead me in thy truth, and teach me, &c.] Many severall Expositions are given of these words: as, Lead me in thy truth, &c. that is, carry me with constant assurance and trust to rest on thy promises, thy truth and faithfulnesse; or, Cause me to be true and faithfull as thou art, &c. But I conceive this is the same in ef∣fect with that Psal. 5.8. Lead me, O Lord, in thy righteousnesse: concerning which see the Note there.

Vers. 6. Remember, O Lord, thy tender mercies and thy loving kindnesses; for they have been ever of old.] To wit, to me even from my first conception, and to∣wards all thine from the beginning of the world; yea from all eternity, in that God set his love upon his 2 Tim. 1.9. before the world began. And thus

doth David secretly comfort himself by pressing this, as knowing that the Lord was unchangeable, even the same still that he had ever been.

Vers. 7. Remember not the sins of my youth, nor my transgressions, &c.] To wit, such as I have run into in my riper years. For by mentioning the sins of his youth in the first branch David intended not to imply, that he had not sinned since that time, or that he had no cause to be troubled for any sins but those of his youth; but rather hereby he sought to humble himself before God, that from his youth he had provoked God many wayes, and that if he should deal with him according to the rigour of his justice, he might charge upon him not only the sins he had more lately committed, but all his evil deeds even from his youth unto that time: and therefore he adds, according to thy mercy remember thou me, for thy goodnesse sake, O Lord; that is, moved thereto by thine own goodnesse, or to declare and make known thy goodnesse.

Vers. 8. Good and upright is the Lord, &c.] That is, gracious and faithfull, real∣ly intending and faithfully performing whatever he hath promised: therefore will he teach sinners in the way; for which see the Note before vers. 4.

Vers. 9. The meek will he guide in judgement.] Who are meant by the meek, see in the Note Psal. 22.26. And for that which is said, that God will guide them in judgement, the meaning may be, either that God will so direct them, that they shall walk judiciously, or in a right manner, ordering all their affairs with wise∣dome and mature judgement; or that God in judgement, that is in great wise∣dome and provident care, will guide them, having in all things a fatherly respect to their weaknesse and profit.

Vers. 10. All the paths of the Lord are mercy and truth to them that keep his covenant and his Testimonies.] That is, his Commandments, (see the Note Exod. 25.16.) which by Covenant the people of God are bound evangelically to keep. Now to such it is said, that all the paths of the Lord are mercy and truth, that is, all that God doth to them is done in mercy and faithfulnesse, yea such see and acknowledge that there is mercy and truth in all the dispensations of Gods providence to∣wards them. Yet some here also by the paths of the Lord understand those that he hath appointed us to walk in, and so make the meaning to be, that all that God hath appointed his people to doe is for their good, and out of mercy and faith∣fulnesse to them it is injoyned them.

Vers. 11. For thy names sake, O Lord, pardon mine iniquity; for it is great.] This last clause, for it is great, is not added as a reason to move God to pardon his ini∣quity; (for properly and in it self the greatnesse of sin is an argument why God should punish, rather then why God should pardon) but rather it is added as a reason why he did so earnestly beg pardon of God, namely because his iniquity was great, and therefore was the liker to endanger him, and lay the more heavy upon his conscience; as if a sick man should say to his Physician, Help me, I be∣seech you, for I am very sick: or as a reason why he pleaded that God would par∣don him for his names sake, that is, of his own goodnesse and for his own glory, (see the Note 1 Sam. 12.12.) namely, because his sin was so great, that nothing but Gods free grace and infinite mercy could give him hope of pardon. Yet withall

it is true, that where the party begging pardon doth truly repent and believe, even the alledging of the greatnesse of a mans sin may have some force of an ar∣gument to move God to pardon, because the glory of Gods mercy and grace is hereby the more magnified, according to that of the Apostle Rom. 5.20. where sin abounded, grace did much more abound. However, by the iniquity which he saith was great may be meant some particular greater sin, which lay sore upon his con∣science, or his sins in generall collectively considered.

Vers. 12. What man is he that feareth the Lord? &c.] This question may imply the paucity of those that truly fear God, and withall their wonderfull happi∣nesse; What man is he that feareth the Lord? as if he had said, There are not many such; but oh, great is the happinesse of that man that doth thus fear God! At least this question implyes how universally true that which he saith is concerning those that fear the Lord, What man is he that feareth the Lord? as if he should say: Whoever he be that doth this, him shall he teach in the way that he shall chuse; that is, he shall be taught of God in the way that God himself doth prescribe or ap∣prove: or rather, God shall direct him what way to chuse in all his businesses and streights whatsoever, he shall not be left to his own choice, but God shall direct him what way to chuse.

Vers. 13. His soul shall dwell at ease.] The man that lives in a prosperous con∣dition is said to live at ease, see the Note Job 12.5. and accordingly the meaning of these words is, that he that feareth the Lord shall long enjoy plenty of all bles∣sings, temporall and spirituall, even to the full content and ease of his mind, and after that eternal rest and joy in heaven. And indeed though the righteous be of∣ten much afflicted, (which their not fearing God, as they ought to doe, may bring upon them) and have not all things as they would themselves; yet, in regard of the inward sweet content of their minds, they may be well said to dwell at ease; and it may be that to imply this the word soul is here expressed, His soul shall dwell at ease. Some, I know, restrain this to the rest of heaven. But the first Exposition is every way the best.

Vers. 14. The secret of the Lord is with them that fear him, &c.] This may be meant of the secret of Gods Providence, and of the secret counsell of his spirit, see the Note Job 29.4. But yet most commonly, and upon best grounds, it is un∣derstood of Gods revealing unto such men his will concerning mans salvation ex∣pressed in his word, as is more clearly set forth in the following clause, and he will shew them his Covenant: and that this is called the secret of the Lord, because it con∣tains many things which are not to be known by naturall reason, but only by the enlightening of Gods spirit; as concerning the remission of sins, the sanctifying of our nature, and life eternall, with other secrets of heaven, which God only im∣parts to his friends, as Christ saith, Joh. 15.15.

Vers. 15. Mine eyes are ever towards the Lord, &c.] This must be taken in the same sense, as when before he said that he lifted up his heart unto the Lord: see the Note vers. 1. and Psal. 5.3. and then the following clause, for he shall pluck my feet out of the net, may be meant of all the streights he was in, and more especially of the plots whereby his enemies sought to ensnare him.

Vers. 17. The troubles of my heart are enlarged.] To wit, both for my sins, and the miseries I endure.

Vers. 20. Let me not be ashamed.] See the Note before vers. 2.

Vers. 21. Let integrity and uprightnesse preserve me.] That is, Preserve me, be∣cause of mine integrity and uprightnesse; as I have no way injured others, even those that are now mine enemies, so let not others hurt and injure me. Yet with∣all he might also in these words desire of God, that he might be still kept upright for his security, that nothing his enemies did might drive him to seek revenge, or any other way to doe that which was evil in his sight. Some, I know, limit the words to the integrity of his faith, and so make them a request, that God would preserve him, because he did sincerely rest upon God alone: but we had better understand them of his integrity in regard of his enemies.

Vers. 22. Redeem Israel, O God, out of all his troubles.] The rather did David adde this, because God, by anointing him king, had committed his people to his care; and it most grieved him, that they, the godly especially, were involved in his troubles.

PSALM XXVI.

Vers. 1. JVdge me, O Lord, for I have walked in mine integrity, &c.] That is, in that integrity wherewith I carried my self from the beginning, both to∣wards Saul, and the rest of mine enemies; as I was guiltlesse at first, so I have still continued, though never so much provoked by them. See also the Notes Deut. 32.36. Psal. 7.8, and 17.2, and 4.1, and 2 Sam. 22.21. I have tru∣sted also in the Lord, therefore I shall not slide; that is, I shall not fall from mine integrity, and from mine endeavour to doe only that which is just in thine eyes, or from my stedfast hope that thou wilt defend me and my just cause.

Vers. 2. Examine me, O Lord, and prove me; try my reins and my heart.] As if he had said, I appeal to thee; take exact notice whether I be not inwardly such as I professe my self to be. See the Note upon a like expression Job 31.6. And for the word reins, see the Notes Psal. 7.9, and 16.7.

Vers. 3. For thy loving kindness is before mine eyes, &c.] In two severall respects Da∣vid might set Gods goodness before his eyes, by meditating frequently & serious∣ly thereon: namely, 1. that he might be render'd thereby the more carefull to obey God in all things, and the more fearfull to offend him, even because he is so good and gracious, according to that Hos. 3.5. they shall fear the Lord and his goodnesse in the later daies; and 2. that being hereby confirmed in his faith, that God would be good to him, as he useth to be to all his, especially to the afflicted and oppres∣sed, and that he would help and protect him, this might keep him from recom∣pencing evil for evil, and taking any unlawfull course to help himself. And in both these respects therefore David might here alledge his continuall setting of Gods goodnesse before his eyes, both as a proof of his integrity, and that he was far from those sinfull practises which his enemies charged him with; and to shew with what confidence he might therefore well appeal to God to be judged by him.

And accordingly we must also understand the following clause, and I have walked in thy truth; to wit, either that he had lived according to the direction of Gods word, which is truth, Joh. 17.17; or else, that he had continually walked in the confidence of Gods faithfulnesse, and lived by faith in his promises, continually meditating on the promises which God had made both to the righteous in gene∣rall, and to him in particular concerning the kingdome, and so waiting upon God in the way of righteousnesse, whom he knew to be a God of truth to make good his promises, and not seeking by any unlawfull courses to help himself. I know there are some that understand both clauses of imitating Gods goodnesse and truth: thy loving kindnesse is before mine eyes, to wit, as a pattern which I desire to imitate; and I have walked in thy truth, that is, I have endeavoured to imitate thy truth and faithfulnesse: and others understand it of the goodnesse and truth which God requires in his people; For thy loving kindnesse is before mine eyes, &c. that is, the loving kindnesse which thou requirest, I have endeavoured to practice, and to walk in the truth which thou hast prescribed. But the former Exposition is clearly the best.

Vers. 4. I have not sat with vain persons, &c.] Some by vain persons understand lying, false, deceitfull men, and so hold that the next clause doth explain this, neither will I goe in with dissemblers; others, such as are not what they pretend themselves to be, as magistrates and counsellors of State, that pretend to be for the publick good, but do indeed mind no such thing, being as clouds without rain, and fountains without water. But doubtlesse David meant it more general∣ly of all wicked men, who are called vain persons, because they were void of all true piety, and gave themselves wholly to vanity, that is, to seek after earthly things, which are vain and transitory, and to follow sinfull courses, which would never yield them any solid comfort or benefit, Rom. 6.21. What fruit had ye then in those things whereof ye are now ashamed? see also the Notes Judg. 9.4, and Job 11.11. However this is here added as a farther proof of his integrity; the inten∣tion of these words being to signifie, either that he had not sat plotting with wicked men, and taking crafty counsell against his enemies, as they had against him; or more generally, that he had not conversed with such kind of men, which indeed is a clear sign of a good heart: see the Note Psal. 1.1. Yea and by joyn∣ing this with that which went before, concerning his setting Gods goodnesse be∣fore his eyes, and walking in his truth, he implyes, that his trusting in Gods goodnesse and truth had kept him from joyning and conversing with such kind of persons.

Vers. 6. I will wash mine hands in innocency; so will I compasse thine altar, O Lord.] Having professed, in the two foregoing verses, that he had carefully shunned the society of all wicked men, he adds here, that yet he would not be∣cause of them avoid the place of Gods publick worship; only he would not come thither, as many did, in their sins, but would be carefull to purge himself from all filthinesse of the flesh and spirit, & so he would come with his sacrifices to Gods altar. And thus these words may also include, first, a farther profession of his integrity, propounded before ver. 1, & secondly, an engagement of offering gra∣tulatory

sacrifices to the Lord, if the Lord would plead his cause against his ene∣mies, as he had there also desired. However, in this expression of washing his hands in innocency, which probably he spake in reference to the lifting up of his hands in prayer unto God, either he alluded to the custome of mens washing their hands, thereby to professe their innocency in any thing, as Pilate did to clear himself of the guilt of our Saviours death Matth. 27.24. whence it is usu∣all with men still to say, I will wash mine hands of such or such a thing, meaning that they have had or will have nothing to doe in it: or else to those legall wash∣ings that were used before men approached to Gods altar to offer sacrifices; not only by the priests, of whom it is said Exod. 40.32. when they came near unto the al∣tar, they washed, but also by the people, especially if they had contracted any le∣gall pollution; whence it is that the Apostle, amongst other their legall rites, mentions their divers washings, Heb. 9.10. and that to signify what spirituall pu∣rity God required in those that would worship him; see also the Note Job 9.30. And then for the next clause, so will I compasse thine altar, this expression, I con∣ceive, is used either in reference to the multitude of sacrifices he would bring, or else to his going together with many others to offer their sacrifices on Gods altar. Yet some hold, that because the people might not approach to the altar, but were to stand some distance off, they that were zealous in Gods service, that they might the more affect themselves with seeing what was done when their sa∣crifices were offered, used not to stand still in one place, but to move from one place to another round about, as occasion was, that they might see what was done; and that hence David, to set forth his diligence and alacrity in that service, useth this expression, so will I compasse thine altar, O Lord.

Vers. 8. I have loved the habitation of thine house, and the place where thine ho∣nour dwelleth.] That is, where thy Majestie dwelleth, or where thine Ark is: see the Note 1 Samuel 4.21. This is also added as an evidence of his inte∣gritie.

Vers. 9. Gather not my soul with sinners, nor my life with bloudy men.] That is, Keep me still, as thou hast done, from the society of such persons, that I may not be wonne to partake with them in their wicked waies: or rather thus, Let me not fall into the hands of such persons; or, Involve me not in their curse and ruine. We have the contrary to this expressed in a contrary phrase, 1 Sam, 25.29. the soul of my Lord shall be bound in the bundle of life.

Vers. 12. My foot standeth in an even place.] That is, I am in a sure and safe condition, to wit, because I walk in my integrity, and do not turn aside from the way of thy commandements, and so am sure that thou dost and wilt preserve me. The ground of this expression is, because in even ground there is sure footing.

PSALM XXVII.

Vers. 1. THe Lord is my light, &c.] That is, He it is that doth teach me and guide me, and preserve my life, and deliver me out of troubles; he is my comforter, and the authour of all my happinesse. See the Notes 2 Sam. 22.29. and Job 29.3. And to the same purpose is that which he adds, the Lord is the strength of my life; that is, the supporter and preserver of my life.

Vers. 2. When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, &c.] That is, as it were to devour me. See the Notes Job 19.22, and 31.31, and Psal. 14.4.

Vers. 3. Though war should rise against me, in this will I be confident.] That is, that the Lord is my light and my salvation, as he had said before vers. 1. Yet some re∣ferre it to the word war; in this, that is, in this war, will I be confident.

Vers. 4. One thing have I desired of the Lord, &c] Either this is added as a rea∣son why he was so confident of Gods protection, to wit, because his only desire was to enjoy communion with God in the place of his worship; or else as a rea∣son why he desired that God would still plead his cause against his enemies, name∣ly, because his great aim was, that he might be settled in such a peaceable condi∣tion, that he might freely and constantly resort to the house of God: One thing have I desired of the Lord, that will I seek after, &c. as if he should have said, Though I be spoiled of my estate, bereaved of the society of friends, and driven from house and home, yet it is not the recovery of these things, no nor the obtaining of the kingdome which God hath promised me, that I desire, so much as that I may dwell for ever in the house of the Lord; concerning which see the Note Psal. 23.6. As for the following words, to behold the beauty of the Lord, thereby may be meant, 1. the attaining of the knowledge, or the meditation of all the glorious ex∣cellencies and perfections of God in his attributes, his holinesse, justice, good∣nesse and truth, &c. which by his word he manifesteth to his Church: 2. the con∣sideration of Gods wonderfull works, and his bounteous gifts to the sons of men, which make him glorious in their eyes: 3. the mysteries of our redempti∣on by Christ, and the benefits that redound to us thereby, which were shadowed forth in the sacrifices and other ceremoniall rites of the Tabernacle: and 4. the glory of heaven. And doubtlesse in this expression he alludes to the externall beauty and magnificence of the Tabernacle, or rather the glory of the Temple he intended and foresaw, which were typicall representations of these things. But in the last clause, and to enquire in his Temple, it is the Tabernacle which he intends by the Temple: of which see the Note 1 Sam. 1.9.

Vers. 5. For in the time of trouble he shall hide me in his pavilion; in the secret of his Tabernacle, &c.] That is, God will be graciously present with me, to shroud me and protect me from mine enemies: even as a shepheard should shelter his sheep in a tent or tabernacle from the heat of the Sun; or as if a king should under∣take to protect one in his pavilion, whence none dare venture to take him; or as

men use to hide some precious thing in some secret place of their dwelling; or as when men are hid in Gods Tabernacle or Temple, whether they used to fly for shelter to the horns of the altar; yea as if a man were hid in the most holy place, whether none might enter, but only the High priest once a year, which is there∣fore called Gods secret place Ezek. 7.22. they shall pollute my secret place; for the rob∣bers shall enter into it, and defile it. To all these there may be an allusion: yet because of the dependance of this upon that said in the foregoing verse, concer∣ning his longing after Gods Tabernacle, many think the last is rather intended, and so conceive the drift of the words to be this; that seeing he so earnestly desi∣red to be present with God, God would be alwaies present with him to defend him.

Vers. 6. And now also shall mine head be lifted up above mine enemies round about, &c.] That is, I shall be out of the reach of mine enemies; it shall not be in their power to hurt me: it is the same with that in the foregoing verse, he shall set me up upon a rock. See farther also in the Note Psal. 3.3. Therefore will I offer in his Tabernacle sacrifices of joy; that is, sacrifices of praise, which were offered with great joy, with sounding of trumpets, Numb. 10.10. and other musicall instru∣ments, 1 Chron. 16.41, 42. And thus we see he trusted to come to Gods Taber∣nacle, and that he meant to expresse his joy in a holy manner, and not in that pro∣fane jollity wherewith carnall men are wont to triumph.

Vers. 8. When thou saidest, Seek ye my face; my heart said unto thee, Thy face, Lord, will I seek.] As if he had said, Against all temptations concerning mine own un∣worthinesse, the weaknesse of my faith, and the delay of help, I oppose this, that thou hast commanded us to seek thy face, which imports thy readinesse to help, and gives me encouragement to seek and pray unto thee. For this phrase of seek∣ing Gods face, see the Note 1 Chron. 16.11.

Vers. 10. When my father and my mother forsake me, then the Lord will take me up.] That Davids father and mother did never forsake him, is evident, 1 Sam. 22.1. The meaning therefore is, that though those on whom he might most justly rely, even his father and mother, should forsake him, yet he knew God would never forsake him.

Vers. 11. Teach me thy way, O Lord, &c.] See the Notes Psal. 25.4, and 5.8.

Vers. 12. For false witnesses are risen up against me, and such as breath out cruelty.] That is, such as in all their talk discover the bloudy intentions they have against me: yet this phrase of breathing out cruelty may have reference to that vehe∣ment blowing and breathing, which may be observed in men when they are furi∣ously enraged.

Vers. 13. I had fainted, unlesse I had believed to see the goodnesse of the Lord in the land of the living.] That is, to enjoy the good things that God hath promised me here in this world: see the Notes Job 7.7, and 28.13. For though heaven may be tear∣med in a speciall manner the land of the living, (the grave is the land of the dead, the earth the land of the dying, and heaven is only properly the land of the li∣ving) and though, as many learned men hold, the land of Canaan, which was a type of heaven, is sometimes peculiarly called the land of the living, as in Ezek.

26.20. I shall set glory in the land of the living; yet usually in the Scriptures by the land of the living is meant this present world, as Esa. 38.11. I said, I shall not see the Lord, even the Lord in the land of the living: I shall behold man no more with the inhabitants of the world; and so also Esa. 53.8, Psal. 52.5, and in many other places.

Vers. 14. Wait on the Lord, &c.] David, as being conscious to himself of his own weaknesse, and expecting farther tryalls, speaks this to himself: yet it may be also taken as spoken to others, out of a desire that others by his example would learn to wait upon God.

PSALM XXVIII.

Vers. 1. UNto thee will I cry, O Lord, my rock, &c.] See the Note Deut. 32.4. be not silent to me, that is, refuse not to answer my prayer; or, for∣bear not to help me, see the Note Exod. 14.14: lest if thou be silent to me, I become like them that goe down into the pit, that is, the grave: as if he should have said, for if thou help not (there is none else that can doe it) I am utterly undone; so great is my danger, that without help from heaven I am but a dead man, even as one that is ready to be carried to the grave. Yet some conceive that in this phrase he alludes rather to those, that going down or falling casu∣ally into some deep pit, from whence they cannot get out again, must needs there perish, if there be no bodie to hear their crie, and to help them up.

Vers. 2. I lift up my hands toward thy holy Oracle.] That is, toward heaven, of which the Oracle was a type; see the Note 2 Sam. 22.7: or towards the most ho∣ly place, where the Ark was, the sign of Gods presence. See the Note 1 Kings 8.30.

Vers. 3. Draw me not away with the wicked, &c.] See the Note Psal. 26.9. The phrase that is here used seems covertly to imply, that when wicked men are cut off, there is a hand of justice, dragging them as it were away as malefactours to their deserved punishment; and withall, that when such men die, they are vio∣lently and forcibly haled away, their affections being wholly fixt upon the world and worldly things.

Vers. 4. Give them according to their deeds, &c.] The great question concerning this and such like places is, how it could stand with Davids piety thus to pray, that Gods wrath might be poured forth upon his enemies, it being the expresse precept of Christ Matth. 5.9. Love your enemies, blesse them that curse you. But to this it may be answered, 1. that David did not desire this out of a private thirst after revenge, but merely out of a zeal for Gods glory, and the good of his people, as having after long experience found that they were implacable enemies of all godlinesse, and were become by degrees intolerably insolent; and therefore being grieved that they should proceed so far and so long without being called to an account, desired that justice might be executed on them: 2. that David penned this Psalm for the use of others, and not only for himself: and 3. that these expressions were in David rather prophesies, then imprecations; he did rather by the instinct of Gods Spirit foretell that it should be so, then pray that it might be so.

Vers. 5. Because they regard not the works, of the Lord, nor the operation of his hands, &c.] This may be meant generally of all the works of Gods providence, wherein the hand of God was apparently seen, the good he did for the righteous, and his judgements on the wicked; (for so the very same words are used by the prophet Isa. 5.12.) but withall it may be more particularly meant of Gods chu∣sing and anointing David to be king, the many victories he obtained, whereby much good had been done for Gods people, and the Lords delivering him from so many desperate dangers, which were clear proofs of Gods tender care over him, and the precious account he made of him, and that he had determined he should be king; which his enemies not regarding, did as it were obstinately fight against God; for which cause, saith David, he ••hall destroy them, and not build them up, that is, he shall destroy them without all hope of recovery: for this phrase of building up men see the Note Job 22.23.

Vers. 8. The Lord is their strength, &c.] Having spoken in the foregoing verse how he had been helped, he adds, The Lord is their strength, that is, the strength of my souldiers; and so, though they were but few in comparison of mine enemies, by their help I have been preserved: or it may be meant of Gods people, as being spoken in reference to the following verse, The Lord is their strength, that is, the strength of his people: (see the Note Exod. 15.1.) and he is the saving strength of his anointed, that is, of me his anointed; and so he tearms himself, because that was the ground both of his enemies rage against him, and of his confidence in God.

Vers. 9. Save thy people, and blesse thine inheritance, &c.] See the Note Psal. 25.22. Feed them also, or rule them, to wit, as a shepheard doth his flock: (see the Notes Psal. 23.1, 2, &c.) and lift them up for ever, that is, exalt them, and make them every way great and glorious, even above other nations; or set them in a safe condition above the reach of their enemies, and that successively in all gene∣rations. Some understand it also of Gods carrying them on, and raising them still up to farther degrees of grace, till they were brought at last to live for ever with God in heaven.

PSALM XXIX.

Vers. 1. GIve unto the Lord, (O ye mighty) give unto the Lord glory and strength.] That is, Confesse how glorious and strong the Lord is, & that both by word and deed, to the praise of his name; (and strength is here the rather mentioned, because those works of God, of which he speaks afterward, do singularly manifest his mighty power and strength) or, acknowledge that all the glory and strength you have, yea all glory and strength whatsoever, is of God. His intention in these words is, that the great ones of the world, that in their pride are wont above others to exalt themselves against God, should humble themselves under the hand of God, who is of such infinite power, and hath all things subject to him, as he sheweth in the following verses: see also the Note Psal. 8.2.

Vers. 2. Give unto the Lord the glory due unto his name, &c.] That is, due to him, or such glory as is due to a God of such Majesty, the acknowledgement of his infinite excellencies, or the worship which he hath prescribed in his Word: wor∣ship the Lord in the beauty of holinesse, that is, in his beautifull holy place, in his glorious Sanctuary, as it is in the margin. See the Notes Psal. 27.4, and 1 Chro. 16.29.

Vers. 3. The voice of the Lord is upon the waters, &c.] The thunder is called the voice of the Lord, because it comes out of heaven, and is an effect of Gods mighty power: and some think that it is said to be upon the waters, that is, upon the sea, because it maketh a noise, and runneth as it were upon the sea a long time toge∣ther. But I rather understand these words thus, The voice of the Lord is upon the wa∣ters, that is, in the watry clouds: for so also Psal. 18.11. the clouds are called dark waters. And because in such storms of thunder there useth to be abundance of rain, therefore in the last clause it is said, the Lord is upon many waters. Having in the beginning of the Psalm called upon the mighty men of the world not to exalt themselves against God, but to humble themselves before him, here he puts them in mind of this mighty work of God; because nothing doth more terrify the most atheisticall men, convincing them that there is a God that is higher then the highest, then the thunder doth. And some conceive that it was some extraordi∣nary tempest, perhaps some tempest that helped to the foyling of Davids enemies, that was the occasion of composing this Psalm.

Vers. 4. The voice of the Lord is powerfull, &c.] That is, of mighty force: the voice of the Lord is full of majesty, to wit, both in regard of the dreadfull noise it makes, and of the bright flashes of lightening that goe along with it. Yet some conceive that it is said to be powerfull and full of majesty, because Gods mighty power and glorious majesty is thereby so clearly discovered.

Vers. 5. The voice of the Lord breaketh the cedars, &c.] To wit, by the thunder∣bolts, which are cast down upon the earth in the thunder claps; or by the tem∣pestuous winds which do many times accompany the thunder. However herein and that which follows is covertly implyed, how strange it would be, if men that have reason and understanding should not be deeply affected with this terrible voice, which works so mightily upon the very unreasonable and senslesse crea∣tures.

Vers. 6. He maketh them also to skip like a calf, &c.] Either it is in regard of the bowing and tumbling of the cedars this way and that by the force of the winds in such tempests, that they are said here to skip like a calf; or else in regard of the violent rending and hurling of these trees up by the roots; or else in regard of the leaping and flying of the splinters and broken pieces of the trees severall waies, when they are thunder-strucken, and violently torn in pieces thereby. As for the following words, Lebanon and Sirion (of which see the Note Deut. 3.9.) like a young unicorn, either they are meant of the trees that grow on those moun∣tains, (and indeed that seems to me the most probable;) or if they be meant of the mountains themselves, they must be taken as an hyperbolicall expression of the violence of such tempests, that it is such, that they make the very foundati∣ons

of mountains to tremble; like that Psal 114.4. The mountains skipped like rams, and the little hills like lambs. Some, I know, understand it of earthquakes: but why they should be mentioned in this description of thunder-storms, I can∣not conceive.

Vers. 7. The voice of the Lord divideth the flames of fire.] The thunder is said to divide the flames of fire, either because by breaking the clouds it causeth the lightening to break forth in severall flashes one after another; or because the lightening doth disperse it self severall waies throughout the aire; or because the claps of thunder do still come between the flashes of lightening; and then too the doing of this in the midst of powring showres, where the fire and water is in a manner mingled together, makes it the more wonderfull.

Vers. 8. The voice of the Lord shaketh the wildernesse, &c.] That is, It maketh the trees in the deserts to shake, yea the very earth there to tremble: see the former Note vers. 6. Or it may be very probably referred to the wild beasts in those wast wildernesses, to wit, that it maketh them to quake and tremble; which may seem the more probable, because of that which immediately follows in the next verse, that it maketh the hindes to calve: and so hereby may be intimated, for the greater advancement of Gods glory, that his terrours strike even those desart places, whe∣ther the power and dread of man doth not reach. Yet some would have this re∣ferred to the trembling of men as they travell through those desarts, who indeed in such vast wildernesses, that are dreadfull in themselves, are apt to be the more terrified with such horrid tempests.

Vers. 9. The voice of the Lord maketh the hindes to calve, &c.] That is, the thun∣der helps forward their calving, (see the Note Job 39.1.) or rather, it causeth them through fear to cast their calves: and discovereth the forrests, that is, it pier∣ceth the thickest forrests, and by the light of the flashes of lightening that strike through the trees, it makes those places to be seen therein, which were before hid∣den in darknesse: or by beating off the leaves of the trees, and by casting down the trees in severall places, it layes the ground bare, and exposeth both it and the wild beasts therein to open view, which before could not be seen. As for the last clause, and in his temple doth everyone speak of his glory, it may be render'd, as it is in our Bibles, and in his temple every whit of it uttereth his glory; and then the meaning must be, that in the assemblies of Gods people in his Sanctuary every whit of that, which is before spoken of, is alledged for the setting forth of Gods glory. But if we read it, as most Interpreters do indeed render it, and in his Temple doth every one speak of his glory, then either these words are added to shew, that when God sent such storms of thunder, the people of God were wont to meet together in the Tabernacle, there to praise God by the acknowledgement of his mighty power, and to pray to God that herein he would be mercifull unto them; (And indeed the rather might they be said therein to praise God, because this voice of God, though only terrible to others, might well yield to them matter of com∣fort, as discovering what a mighty God they had to protect them, and confound their enemies) Or else they are added to shew, that though God do thus mani∣fest himself by these works of his to the whole world, yet none do truly advance

his glory, but only his people: the world is often little moved with these glori∣ous discoveries of Gods power; or if they be, they are rather driven from God, then drawn to God thereby; but now to his people God hath revealed himself by his word in a far more eminent manner then he hath unto the world, and so when they are affected with these dreadfull works of Gods providence, yet they can then draw nigh to God as to a father, and can speak much more abundantly of the glory of God. And so also the drift of these words may be, both to bewail as it were that the world will not praise God as the Church doth; and likewise to stir them up to joyn with the Church herein, since it is indeed the work of salvati∣on that must encourage us to draw nigh unto God, and open our mouths in a right manner to praise his name.

Vers. 10. The Lord sitteth upon the floud, &c.] That is, God hath the command of those inundations of water that are caused by these mighty tempests: though they may seem to threaten ruine to all where they come, yet God rules and or∣ders them by his providence, both for the punishment of the wicked, and the pre∣servation and good of the righteous: yea, the Lord sitteth king for ever; that is, He is and shall for ever be the Lord and governour of the whole world. The most Expositours, I know, refer this to Noahs floud, thus: that as the Lord did by his sovereign all-ruling power bring the floud upon the old world, for the punish∣ment of their sins, so he still as King rules all things, and alwaies shall doe. But the first Exposition is best.

Vers. 11. The Lord will give strength unto his people, the Lord will blesse his people with peace.] This also may be referred to those thunder-storms of which he hath spoken, to wit, that God will preserve and hearten his people against the danger and terrour thereof: or it may be understood more generally of the Lords strengthening his people every way, and of his affording them all kind of peace and prosperity: and yet it may be added too as in relation to that which went before, to wit, as being inferred thus, that his people may take comfort in those works of his providence which are so terrible to others, the mighty power of God discovered therein being to them a ground of full assurance, that he was able to strengthen them and confer upon them all prosperity and peace.

PSALM XXX.

The Title. A Psalm and Song, &c.] That is, A Psalm provided to be sung, But seeing all the Psalms were composed for that use, why this is ex∣pressed in some Psalms and not in others, I find no sufficient rea∣son given by Expositours. At the dedication of the house of David. Some understand this of the dedication of his house, when the Ark of the Lord was brought into it. Again others think, that because Absalom had defiled Davids house with his incest and other wickednesse, therefore when David returned again to Jerusalem in peace, the conspiracy of Absalom being brought to nought, before he would dwell in his house again, as he removed his concubines, and put them in ward, 2 Sam, 20.3. so he also caused his house to be dedicated anew, and so upon that

occasion this Psalm was composed. And the chief reason why they hold this, is because that which is said vers. 6, 7. concerning his growing secure by reason of his settled prosperous condition, and Gods hiding his face from him thereupon, and the troubles he then fell into, In my prosperity I said, I shall never be moved, &c. doth better agree with that time, when, after some years spent in his exalted estate, he fell into that sin with the wife of Uriah, and so fell into great troubles, especially by the rebellion of Absalom, then with that time when he first built his cedar house, 2 Sam. 5.11: for then, say they, he was but newly settled in the throne, &c. But because we find expresly, that their new built houses they were wont to dedicate at their first coming to dwell in them, see the Note Deut. 20.5, and Nehem. 12.27. and that 1. to blesse God for the finishing of them; 2. there∣by to testifie, as it were, that they acknowledged God to be the chief Lord of whom they hold their houses, and that upon the condition of doing him homage by a holy conversation, and making their houses as so many Sanctuaries for the worship of God all the time they dwelt therein; and 3. to pray to God to blesse them therein; but now of dedicating their houses anew, when they had been polluted with any grosse sin, we find not the least mention: therefore I rather conceive it is meant of the dedication of his new-built palace, 2 Sam. 5.11. for there it is said vers. 12. that David perceived that the Lord had established him king over Israel, and that he had exalted his kingdome, &c. because he had taken the strong fort of Zion, and had vanquished his enemies round about, all the tribes had submit∣ted themselves to him, and having built a fair palace, he was quietly settled in his throne; so that it is no wonder that he should then begin to be puffed up with some thoughts of carnall confidence: and for those troubles, which God hiding his face, did thereupon befall him, it might be some sicknesse he fell into whilst his house was building, or that violent invasion of the Philistines, which is rela∣ted 2 Sam. 5.17: and so at the dedication of his house he blessed God for delive∣ring him from this desperate danger.

Vers. 1. I will extoll thee, O Lord, for thou hast lifted me up, &c.] As if he had said, Because thou hast lifted me up, I also will endeavour to lift up or exalt thy name. What he means by Gods lifting him up, see in the Notes Psal. 3.3, and 28.9.

Vers. 2. I cryed unto thee, and thou hast healed me.] See the Note Psal. 6.3.

Vers. 3. O Lord, thou hast brought up my soul from the grave, &c.] That is, thou hast delivered me from the very jaws of death; which may be meant of sicknesse, or any other desperate dangers. See the Note 2 Sam. 22.6.

Vers. 4, Sing unto the Lord, O ye Saints of his, &c.] That is, ye that are sanctifi∣ed of God, and whom alone God acknowledgeth for his peculiar people: and give thanks at the remembrance of his holinesse, or, to the memoriall of his holinesse; that is, when by his works, such as this of his delivering me from this danger, you are put in remembrance of his holinesse; or that the memoriall of his holinesse may be for ever continued in his Church. Yet some make this to be the meaning of this last clause, give thanks at the remembrance of his holinesse, that is, at the remem∣brance of our most holy God; or to the name of Jehovah; which is the memo∣riall

whereby he will be mentioned or remembred amongst his people, as it was said to Moses Exod. 3.15. and likewise Hos. 12.5. Yea and some by the memoriall of his holinesse understand the Tabernacle, because therein the holinesse of God was shadowed forth, into whose presence no unclean thing might enter.

Vers. 5. For his anger endureth but a moment; in his favour is life, &c.] This some Expositours understand thus; Gods anger lasts but a little while, but it is of his favour that we live; or, of his favour he desires we should live, and not perish for ever. Others render the meaning of these words thus; Gods fatherly anger with his children is but for a very little while, he soon giveth them a tast of his fa∣vour again, and this then is life to them, that is, this chears and revives their hearts again. But because it seems clear, that life is here opposed to a moment, others do better, I conceive, give this sense of the words; Gods anger with his continueth but a moment, but his favour to his continueth all their life long: yea and life eternall may be herein also comprehended, in comparison whereof the longest afflictions are but momentary, as the Apostle saith 2 Cor. 4.17. our light affliction, which is but for a moment, worketh for us a far more exceeding and eternall weight of glory. And indeed we may well think that David had respect to this, that was so long in an afflicted condition, and yet could judge it but a moment of anger. Weeping may endure for a night, but joy cometh in the morning: as if he had said, As the darknesse of the night stayeth not long, but in the morning it groweth light again; so the afflictions and sorrows of Gods children continue not long, but there soon comes a morning of joy again: which is according to that of the prophet Isa. 17.14. behold at evening tide trouble, and before the morning he is not.

Vers. 6. And in my prosperity I said, I shall never be moved.] That is, When I was prosperously settled in the kingdome, I began to conclude within my self, that now there was an end of all my troubles, I should now live all my daies in a pro∣sperous estate. See the Note upon the Title of this Psalm.

Vers. 7. Lord, by thy favour thou hast made my mountain to stand strong, &c.] That is, say some Expositours, Thou hast strengthened me so, that my condition is as firm and unmoveable as a mountain, or that I am as safe, as if I were in some fort built upon a mountain: and indeed they were wont to build their castles and forts upon hills and mountains, not only because they were the more hardly to be assaulted, but also because their standing so aloft added the more majesty and splendour to them. But because kingdomes, in regard of their eminency of pow∣er, are usually tearmed mountains in the Scripture, as Isa. 2.2. the mountain of the Lords house shall be established in the top of the mountains, and shall be exalted above the hills, that is, Christs kingdome shall be exalted above all kingdomes, and Dan. 2.35. the stone that smote the image became a great mountain, that is, a great king∣dome, and so in other places; therefore I rather conceive that by his mountain here David meant his kingdome; Lord, by thy favour thou hast made my mountain to stand strong, that is, thou hast by thy favour most firmly established and strength∣ened my kingdome, above danger of any opposition: and it is likely too that in this expression he alluded to mount Sion, where he had built himself a palace,

and had made it the chief seat of his kingdome. And this is here alledged as the occasion of his growing so secure, namely, because his kingdome was so settled, and become so strong every way, that there seemed to be no fear of a change. Yet withall there seems to be likewise an intimation in these words, that seeing it was of Gods favour that his kingdome was so settled, it was a folly in him to grow so carnally secure, merely because he saw himself so strongly settled, since he might well think, that it was easie for him that had so settled him, to unsettle him again; as he acknowledgeth in the following words that God did. Thou didst hide thy face; that is, thou wert offended with me for this my carnall confidence and security, and didst withdraw thy wonted help and protection: and I was troubled; that is, I fell into great distresse, and thereby was oppressed with much sorrow and anguish of mind.

Vers. 9. What profit is there in my bloud, when I goe down to the pit? &c.] Be∣cause the life of every living creature is said to be in the bloud, Gen. 9.4. there∣fore some Expositours understand this clause thus, What profit is there in my bloud? &c. that is, What profit is there in my life? as if he should have said, Of what avail will it be that I have lived hitherto, if I be now cut off, when being settled in my kingdome I have more power to promote the cause of religion, and to doe good to thy people, then formerly? But doubtlesse, by his bloud here is meant his death; and that which he intends in these words is, that if he should be cut off ei∣ther by his enemies, or by Gods immediate hand, he should not then be able to praise his name, as he should if his life were prolonged; see the Note Psal. 6.5. which is evident in the following clause, shall the dust praise thee? shall it declare thy truth? that is, the truth of thy promises, or thy faithfulnesse in performing thy promises? And it is like he mentioneth this purposely to intimate his hope, that God would perform his promise made to him concerning settling the kingdome upon him and his seed.

Vers. 11. Thou hast put off my sackcloth, and girded me with gladnesse.] That is, Upon my prayer to thee, thou hast turned my sorrow into joy. Thou hast put off my sackcloth, which they used to wear in times of great sorrow, especially when with pe∣nitent hearts they humbled themselves before God to beg mercy at his hands: and girded me with gladnesse, that is, with garments of joy; or rather thou didst compasse me with gladnesse, giving me abundance of joy: as Psal. 18.32. thou hast girded me with strength, that is, thou hast made me very strong.

Vers. 12. To the end my glory may sing praise to thee, &c.] See the Note Gen. 49.6.

PSALM XXXI.

Vers. 1. IN thee, O Lord, do I put my trust, let me never be ashamed.] See the Note Psal. 25.2. Many Expositours are of opinion, that the occasion of composing this Psalm was, Davids distresse when the men of Keilah were likely to have delivered him up to Saul, and when immediately after that Saul had in a man∣ner hemmed him in, in the wildernesse of Maon, 1 Sam. 23.12, 26: and indeed many passages in the Psalm seem to favour this conjecture, as shall be noted in the seve∣rall

places where it is so. But yet it is but a conjecture. Deliver me in thy righteous∣nesse: See the Note Psal. 5.8.

Vers. 2. Deliver me speedily.] This he adds because help would else come too late. In 1 Sam. 23.26. it is said, David made haste to get away for fear of Saul.

Vers. 3. For thy names sake lead me, and guide me.] That is, direct me in the way wherein I should goe, shew me what I should doe, and carry me on therein with a supporting hand. Yea some think that he useth these two words, lead me and guide me, (both in a manner of the same signification) to imply that he desired Gods help, not only in his present streights, but likewise after that still in all the diffi∣culties he should fall into. See the Notes also 1 Sam. 12.22, and Psal. 25.11.

Vers. 4. Pull me out of the net that they have laid privily for me, &c.] Such as was that when the Ziphites observed the place where David hid himself, and discove∣red it to Saul, 1 Sam. 23.19, &c. See the Note Psal. 25.15.

Vers. 5. Into thine hand I commit my spirit, &c.] To wit, for the preservation of my life; and however for the saving of my soul even in death it self: as if he had said, Having no power to secure my self, I commit my soul, and consequently my whole man, into thine hands, as confidently relying both on thine almighty pow∣er, and wisedome, and fatherly care over me, and withall as willingly resigning my self to be disposed of by thee, as thou art pleased. Thou hast redeemed me, O Lord God of truth; that is, thou hast at other times delivered me out of great dangers, which makes me with confidence now to rely upon thee the God of truth, who art still the same thou hast alwaies been, and never failest to perform thy promises: and in this David might have respect to the promise made to him concerning the kingdome. But yet some understand this clause of our Redemption by Christ; as if he had said, Thou hast redeemed me to thy self from eternall death, and therefore being thine, and purchased to thy self by so great a price, I am resolved living or dying to rely upon thee.

Vers. 6. I have hated them that regard lying vanities,] That is, that do so mind and esteem vain hopes, or any outward things whereon it is in vain for men to hope, (as indeed they that hope in any thing but God, hope in lying vanities, that will deceive them) that either they rely thereon themselves, or would draw others to doe so. Some, I know, would limit this to idols, (see the Note 1 Kings 16.13.) others to soothsayers, to which in those East countries they were much ad∣dicted. But it is better understood more generally.

Vers. 7. Thou hast known my soul in adversities.] See the Note Psal. 1.6.

Vers. 8. And hast not shut me up into the hand of the enemy, &c.] As indeed he was like to have been by the men of Keilah, 1 Sam. 23.7. Saul said, God hath delivered him into mine hand; for he is shut in, &c; and afterwards by Saul in the wildernesse of Maon, vers. 26. Saul and his men compassed David and his men round about to take them. For the next words, thou hast set my feet in a large room, see the Notes 2 Sam. 22.20, and Psal. 4.2.

Vers. 9. Mine eye is consumed with grief, &c.] See the Note Psal. 6.7: yea my soul and my belly; that is, I am extremely weakned and decayed both in mind & body; o•• by his soul may be meant his vital parts, & by his belly his inward parts, or his whol••

body. Yet many by the word soul understand that power of life which desireth food; and by the belly, that part of the body which concocteth the meat we eat; and so will have the meaning of the words to be, that he had neither any appetite to eat, nor strength to concoct what he did eat.

Vers. 10. For my life is spent with grief, and my years with sighing, &c.] That is, my life is wasted, and my years hasten away to an end: my strength faileth because of mine iniquity; that is, because of my sin, or because of my miseries and afflicti∣ons; for so the word iniquity is sometimes used in the Scripture, as Gen. 19.15. which may seem here the more probable, because he speaks here only of his suf∣ferings: and my bones are consumed, see the Note Job 30.17.

Vers. 11. I was a reproach among all mine enemies, but especially among my neigh∣bours, &c.] That is, they despised and reproached me; or rather, they counted it a reproach to them to own me, or to have any thing to doe with me: and a fear to mine acquaintance; that is, mine acquaintance were afraid to shew me any fa∣vour, or any countenance, as being scared by that which befell Ahimelech and the other Priests that were slain with him, 1 Sam. 22.18. or at least fearing that it would be a discredit and a disparagement to them: which is more fully expressed in the next clause, they that did see me without fled from me; that is, as fearing to be seen openly in my company; or as detesting me for those foul crimes, which they here charged upon me, looking upon me as one accursed of God. And thus too David implyes his misery to have been the greater, in that he was thus openly and in publick despised.

Vers. 12. I am forgotten as a dead man out of mind, &c.] That is, in regard of the love they have formerly shown to me, notwithstanding all the good that I have done for the kingdome, I am in a manner now quite forgotten; because they esteem me to be a lost man, of whom there is no hope, they now regard me not, I am now to them as a dead man out of mind. And indeed of the dead Solomon saith, Eccles. 9.5. that the memory of them is forgotten; whence it is that the grave is cal∣led Psal. 88.12. the land of forgetfulnesse: and therefore too he adds, I am like a bro∣ken vessel, that is, I am forgotten and quite disregarded, like an earthen vessel, which being broken men cast away, and never mind it more, because it cannot be mended again.

Vers. 13. For I have heard the slander of many, &c.] See the Note Psal. 4.2. Fear was on every side; that is, I was beset with fear, as being beset with enemies on eve∣ry side: yet it may be meant also of the fear of those that were about him. It is in the Hebrew Magor missabib, an expression which from this place Jeremy often useth in his prophesie, as Jer. 6.25, and 49.29, and in divers other places; and chap. 20.3, 4. he gave this for a Name to Pashur the Priest, signifying that he should be a terrour to himself, and to his friends round about him.

Vers. 14. I said, Thou art my God.] To wit, though thou hast sorely afflicted me. See the Note Psal. 16.2.

Vers. 15. My times are in thy hand, &c.] That is, The years of my life are in thy power, and not in the power of mine enemies: Or rather it may be meant more generally, of all the changes that could befall him (for to every thing there is a

season and a time, Eccles. 3.1.) to wit, that nothing could befall him, whether good or evil, but by Gods providence; and thereupon he inferres, as with refe∣rence to that he had said of his times being in Gods hand, deliver me from the hand of mine enemies.

Vers. 16. Make thy face to shine upon thy servant, &c.] That is, Manifest thy love and favour to me, who am indeed persecuted because I serve thee, by delive∣ring me from mine enemies. See the Note Numb. 6.25, 26.

Vers. 17. Let me not be ashamed, &c.] See the Note Psal. 25.2. Let the wicked be ashamed; see the Note Psal. 6.10: and let them be silent in the grave; that is, not able to say or doe any thing against the righteous; see the Note 1 Sam. 2.9.

Vers. 18. Let the lying lips be put to silence, &c.] This may be meant not only of his enemies slaunders and flatteries (see the Note Psal. 5.6.) but also of their vain boastings and threatnings; as may appear by the following words, which speak grievous things proudly and contemptuously against the righteous, that is, against me and mine, whom they persecute causlesly: for the grievous things spoken by them may be, not only their slaunders, (which may be so called, both because they prove often the cause of much mischief, and likewise because it is so grievous to Gods righteous servants to have such foul crimes charged upon them, see the Note 1 Kings 2.8.) but also their threatning of grievous things they will doe to them. And for those words, proudly and contemptuously, see the Note Psal. 12.3. Out of the high conceit that wicked men have of their wisedome, &c. it proceeds that they contemn the righteous.

Vers. 19. O how great is thy goodnesse, which thou hast laid up for them that fear thee, &c.] Because of the following clause, which thou hast wrought for them that trust in thee, before the sons of men, many learned Expositours hold that David speaks here only of Gods goodnesse to his people here in this world: and that of this first it is said here, that it is laid up for them that fear him, either 1. because Gods goodnesse to them is hidden under many afflictions, and of the Lords with∣drawing his help from them for a time, perhaps a long time together, so that not only the men of the world discern no such thing, but even the faithfull them∣selves have often much adoe to be assured of it; or 2. because many outward blessings God keeps in store for them, laid up as a treasure, which they do not at all times enjoy, though others be then openly conferred upon them; or 3. be∣cause Gods goodnesse is chiefly manifested to them in inward spirituall blessings, which cannot be outwardly discerned, as in the graces of Gods spirit, and of that inward comfort they enjoy; of which that is spoken Rev. 2.17. To him that over∣cometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it; or rather 4. because it is the peculiar treasure of the righteous that truly fear him: for though God affords many outward mercies to all men whatsoever, yet there is this that is peculiar to the righteous in the good he doth for them, that he doth it out of a fatherly love to them, & that he causeth all things to farther their eter∣nall salvation. And secondly, it is said that it is wrought for them that trust in God, be∣fore the sons of men, because even when God hides himself from his servants for a

time, yet at last he is wont to manifest his love to them so, by taking their part, and by delivering them out of troubles, and otherwise, that their innocency and Gods precious esteem of them is manifest hereby as it were to all the world. But I see no reason why it may not be understood more generally, of all the good which God hath allotted to be the peculiar portion of his elect, and so may com∣prehend even that eternall blisse, of which it is said that it is reserved in heaven for us, 1 Pet. 1.4. and with reference whereto Saint John saith, 1 Joh. 3.2. that it doth not yet appear what we shall be, and Saint Paul 1 Cor. 2.9. that eye hath not seen, nor ear heard, &c. the things which God hath prepared for them that love him. For even of the goodnesse of God thus largely taken it may be said, that it is laid up for the righteous, and withall wrought for them before the sons of men, either because it is first laid up in Gods eternall decree, and then in time accomplished for them; or because it is kept in store for them, and in due time conferred upon them; or because it is in part conferred, and in part reserved for after-times.

Vers. 20. Thou shalt hide them in the secret of thy presence from the pride of man, &c.] See the Notes Job 29.4, Psal. 25.14, and 27.5. The presence of Gods favour and grace, whereby he protects his servants, may be called the secret of his pre∣sence, either because they are thereby hidden (as it were) in secret from the rage of their enemies; or because this presence of Gods favour with the righteous, especially in their sore afflictions, is not discerned by the men of the world; whence it is that they are called Gods hidden ones, Psal. 83.3. Thou shalt keep them secretly in a pavilion from the strife of tongues; that is, from the contention of slaun∣dering and reviling tongues, or from tongues that cause contention, according to that of Solomon Prov. 15.1. grievous words stir up anger.

Vers. 21. Blessed be the Lord, for he hath shewed me his marvellous kindnesse, &c.] See the Note Psal. 17.7. and for the following words, in a strong (or fenced) city, the meaning is, that when he had no place to hide his head in, but lay naked and open to the malice of his enemies, having no place of shelter; yet through Gods pro∣tection he was kept as safe, as if he had been in a fortified city. I know, some con∣ceive that it was Keilah he speaks of, (which indeed Saul called a town that hath gates and bars, 1 Sam. 23.7.) namely, that God had shown him marvellous kind∣ness there, in that he revealed to him that the inhabitants of that town would deli∣ver him up to Saul: and others understand it of Jerusalem, that God had shown him great kindnesse by settling him after all his dangers in that strong city: yea some conceive, that it is the Church that is here, in reference to Gods protection, tearmed a strong city. But the first Exposition seems to me the best.

Vers. 22. For I said in mine hast, I am cut off, &c.] It is said 1 Sam. 23.26. that when Saul with his army had in a manner compassed in David in the wildernesse of Maon, David made hast to get away; and accordingly of this hast some under∣stand this place: but I conceive it is rather meant of the rashnesse and hastinesse of his spirit, that apprehending his danger to be unavoidable, on a sudden trans∣ported with fear, he said in his mind, what upon more deliberation he could not think, namely, that God had cast him out of his sight.

PSALM XXXII.

The Title. A Psalm of David, Maschil.] Some say that Maschil was the name of some musicall Instrument, or some Song to the tune whereof this Psalm was to be sung: But rather I conceive it is added to signifie the matter of this Psalm, and that it was composed to give instruction, according to the signification of the word set in the margin, A Psalm of David gi∣ving instruction.

Vers. 1. Blessed is he whose transgression is forgiven, whose sin is covered.] To wit, from the sight of God, by the imputation of Christs righteousnesse, so that the Lord looks upon him no more as lying under the guilt of his sin. And the word covered seems to be used as in relation to the filthinesse of sin, making men loath∣some in Gods sight. David having been long sorely oppressed with the burden of his sins, and the fear of Gods wrath, breaks forth into this patheticall expression concerning the blessednesse of the man whose sins are forgiven.

Vers. 2. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile.] By guile here may be meant all hypocrisie in generall; and then this last clause is added, that he is blessed also in whose spirit there is no guile, because sincerity and unfeigned purity of heart is the necessary effect of justifica∣tion and remission of sins, and so they that have truly obtained pardon do alwaies manifest their justification by their sanctification, even by their sincere endea∣vours to walk in all holinesse and righteousnesse before God. Or else it may be meant of that hypocrisie in particular, whereby men are kept from turning un∣feignedly to God, that they may obtain remission of sins and reconciliation; as namely when men do vainly embolden themselves against all fear of Gods wrath, though they be never so profane, or when men beguile themselves with false flat∣teries, as by excusing or extenuating their sins, or by trusting in the observation of any outward rites which God requires in his worship, &c. In a word, whate∣ver it be, whereby those that do not humble themselves before God in the ac∣knowledgement of their sins do deceive themselves, and would as it were de∣ceive God, that is the guile here spoken of. And this, I conceive, indeed is principally intended; and that David mentions this here out of a detestation of those false flatteries, wherewith for a time he had deceived himself, and so put off his repentance.

Vers. 3. When I kept silence, my bones waxed old; through my roaring all the day long.] It is evident, I conceive, that by keeping silence here David meant his not confessing his sins, because, as in opposition to this, it is said vers. 5. that he did at length acknowledge his sins. And because in the following words he saith, that his bones waxed old through his roaring all the day long, I conceive it as evident, that he intends hereby to shew, that it was whilst he was sorely terrified in conscience, and perhaps also under the heavy pressure of some sicknesse, or some other out∣ward affliction, that he kept silence, and confessed not his sins to God. So that the meaning of the words is this; When I kept silence, that is, As long as I forbear

to goe to God, confessing my sin, and begging mercy at his hand, but did still dissemble and conceal my sins, and sought ease otherwaies, my bones waxed old, that is, my strength decayed, or my inward parts were pained and withered and parched; (see the Note Job 30.17. he alludes to sores that corrupt and fester, whilst they are concealed from the Chirurgeon) through my roaring all the day long, to wit, by reason of the terrours of Gods wrath that were upon him; as if he had said, though I powred forth my sorrow with cries, more like the roaring of a beast, then the complaints of a reasonable man, neither that nor any thing else gave me any ease, but rather encreased my misery, as long as I neglected to ac∣knowledge my sins.

Vers. 4. For day and night thy hand was heavy upon me, &c.] To wit, in terrours of conscience, and perhaps likewise in some grievous outward affliction; see the foregoing Note: my moisture is turned into the drought of summer; that is, my radi∣call moisture is dried up, as the moisture of the earth is dried up in the heat of summer: see the Note Psal. 22.15.

Vers. 5. I acknowledged my sin unto thee, and mine iniquity have I not hid, &c.] Da∣vid repeats it here thrice, and with three severall expressions, that at length he ac∣knowledged his sins to God, thereby to imply how full his confession was, and that he hid nothing from him. And again, by that word I said in the third clause, I said I will confesse my transgressions, the freedome of his confession is also implyed, namely, that after some deliberation with himself he voluntarily resolved upon it, as believing assuredly that he should find mercy with God: and thou forgavest the iniquity of my sin; that is, thou didst remit the punishment of my sin, (for so the word iniquity is sometimes taken, see the Note Psal. 31.10.) thou didst with∣draw the stroke of thine hand that was upon me; or thou forgavest the evil and guilt that was in my sin, that is, thou didst assure me that thou hadst pardoned it, and so my torment was presently eased.

Vers. 6. For this, &c.] That is, say some Expositours, for the pardon of sin. But rather we must understand it thus: For this, that is, Because thou dost so rea∣dily forgive those that confesse their sins, and seek to thee for mercy; or because thou hast dealt thus graciously with me: therefore shall every one that is godly pray unto thee in a time when thou mayest be found; that is, whilst yet there is grace offe∣red, before death, (for after death there is no seeking for mercy, yea indeed at the hour of death men are hardly wonne to seek God in a right manner) or before thou hast pronounced an irrevocable sentence against them, or before thou dost withdraw thy spirit and grace from them, even whilst they feel their hearts stirred within them to fly to the Lord for mercy, and so they seek the Lord with all their hearts; for then is the Lord near at hand to hear mens prayers, Isa. 66.2. Jer. 29.13. whereas if they quench these motions of Gods spirit, the Lord per∣haps may resolve never so to strive with them any more. Surely in the flouds of great waters, that is, in the greatest troubles, see 2 Sam. 22.17. they shall not come nigh unto him, that is, to overwhelm, or hurt him: so far shall he be from being punished in wrath for his sins, that even when there is in the place where he lives a deluge of overflowing calamities, though he may be in very desperate dangers,

God will secure him. And this therefore David applyes to himself in the next verse, or proves it from his own example.

Vers. 7. Thou art my hiding place, &c.] See the foregoing Note, and likewise the Notes Psal. 17.8, and 27.5: thou shalt compasse me about with songs of delive∣rance; that is, by affording me many deliverances on all sides, thou shalt give me occasion to sing many songs of praise unto thee. It may also imply, that God would give to those that were about him, or to the whole people of God, occasion to praise him, both on his and their own behalf.

Vers. 8. I will instruct thee, &c.] Some take this to be inserted, as Gods an∣swer to the profession David had made in the foregoing verse of his confidence in God; as if he had said, Thou mayest well rely upon me, for I will instruct thee, &c. (see the Note Psal. 25.4.) I will guide thee with mine eye, that is, by keeping a watchfull provident eye over thee; or by discovering to thee my watchfull care over thee, which shall put thee in mind to avoid every evil way, as Christ counselled Peter, by casting his eye upon him, Luk. 22.61. But I rather take these to be still the words of David. As Psal. 51.13. upon his own repentance David promiseth to stir up others to repent too, Then will I teach transgressours thy waies, &c. so here likewise, having repented, and obtained pardon from God, and found great comfort therein, he undertakes to instruct others, and to perswade them likewise, directing his speech as to every man apart by himself, I will instruct thee, &c. I will guide thee with mine eye, that is, by that which I have seen, and whereof I have had experience in my self; or rather, by keeping a watchfull eye, and looking to thee with much solicitous care, as indeed Gods people ought to watch over one another.

Vers. 9. Be ye not as the horse or mule, that have no understanding, &c.] As if he had said▪ Hearken to my counsell, and by my example be brought to repent, and to turn unto the Lord: Be not like brute beasts that will not be ordered by words, whose mouth must be held in with bit and bridle, lest they come near to hurt thee, to wit, to bite or kick thee; implying, that God had also waies to tame men, if they would be stubborn against him; which are the sorrows mentioned in the following words.

Vers. 10. Many sorrows shall be to the wicked, &c.] As if he had said, If wicked men will not repent, and turn unto the Lord, their consciences will be often gal∣led with the apprehensions of Gods wrath; and besides, many outward plagues will the Lord bring upon them; (the bit and bridle wherewith God subdues such refractory spirits) and at last they must expect the weeping and wailing of hell: but he that trusteth in the Lord, mercy shall compasse him about; that is, he shall have comforts and blessings on all sides, and shall be preserved from all dangers, the Lords protection compassing him as with a shield, Psal. 5.12.

Vers. 11. Be glad in the Lord, &c.] Hereby he implyes what exceeding joy fol∣lows upon faith, when men are thereby reconciled unto God, and are assured of the pardon of their sins: for of that he speaks in this whole Psalm.

PSALM XXXIII.

Vers. 1. REjoyce in the Lord, O ye righteous, &c.] Thus as the foregoing Psalm ended, so this begins: for praise is comely for the upright, to wit, in regard they above others have such speciall and abundant cause to praise God, so that no imployment is fitter for them; as likewise because they alone do truly know God, and heartily desire to glorifie his name, and so from them it is acceptable with God; whereas when wicked men, that have no tast of Gods goodnesse, do undertake to praise God, they do but profane Gods holy name, and therefore God abhors their praises: see Psal. 50.16.

Vers. 2. Praise the Lord with harp.] This Instrument is first mentioned, where∣in David did much delight, and in the playing whereon he was eminently skilfull, 1 Sam. 16.18. It is called Psal. 81.2. the pleasant harp.

Vers. 3. Sing unto him a new song.] This is required, either to imply, that to him that attentively considers the works of God, there will still be occasion of composing new songs of praise; or rather to imply with what fervency and chear∣fulnesse of spirit he desired they should praise God, because upon occasions of unusuall joy they were wont to compose new songs, and to fit them with some rare and exquisite tune, and so they were sung and heard with the more earnest∣nesse and delight. Yet some say, that by a new song is meant a song that should never grow stale and out of date in the Church, where the people of God do con∣tinually enjoy manifold blessings conferred upon them in Christ.

Vers. 4. For the word of the Lord is right, &c.] That is, All his commands con∣cerning the government of the world are just and equall, every way right and un∣reprovable: and all his works are done in truth, that is, sincerely, without any guile; and faithfully, according to what he hath promised or spoken to his people. Some indeed understand the first clause of the written word, to wit, that that word of the Lord is right, that is, that what he hath promised, yea all that he hath spoken there∣in, is faithfull and true, sincere and without deceit, yea every way blamelesse: of which see also the Note Psal. 19.8. But the first Exposition is the best, as agreeing with that which follows, vers. 6, and 9.

Vers. 5. He loveth righteousnesse and judgement.] That is, he loveth to do justice and judgement.

Vers. 6. By the word of the Lord were the heavens made, &c.] See the Notes Gen. 1.1, 2, 3, &c. and all the host of them by the breath of his mouth, that is, by his com∣mand: see the Note also Gen. 2.1. Yet some conceive that the three persons of the holy Trinity are here severally mentioned.

Vers. 7. He gathereth the waters of the sea together, as an heap, &c.] This is meant of that gathering of the waters of the sea together in the first creation, see the Note Gen. 1.9, and Job 38.8, 9, 10: yet because they are still kept in the hollow places of the earth by the same almighty power, by which they were at first disposed of there, it is expressed in the present tense, He gathereth the waters, &c. he layeth up the depth in store-houses.

Vers. 10. He maketh the devices of the people of none effect.] Though whole nati∣ons do combine together, and set themselves to bring any thing to passe, God can easily crosse them.

Vers. 14. From the place of his habitation he looketh upon all the inhabitants of the earth.] So he calleth the sons of men, as by way of contempt, to imply the base∣nesse even of the greatest of them, in comparison of the Lord, whose throne is in heaven.

Vers. 15. He fashioneth their hearts alike, &c.] That is, all mens hearts, none ex∣cepted, one as well as another. And this is ascribed to God, 1. because he it is that createth the souls and spirits of men in their first conception, with all the severall faculties thereof, see the Note Numb. 16.22; and 2. because he ordereth and dis∣poseth of their hearts and all the motions thereof, as it is said of the kings heart Prov. 21.1. he turneth it whithersoever he will. And this is here expressed thus to im∣ply, that therefore God must needs exactly know all men, they being his work∣manship, yea even the thoughts and intentions of their hearts, and much more their works, which is expressed in the next clause, he considereth all their works.

Vers. 18. Behold, the eye of the Lord is upon them that fear him, &c.] See the Note Psal. 11.7.

Vers. 20. Our soul waiteth for the Lord, &c.] This he speaks in the name of the whole Church, to wit, that they would with all their souls wait upon God for help in all their troubles.

PSALM XXXIV.

The Title. A Psalm of David when he changed his behaviour before Abimelech, &c. To wit, feigning himself mad; which circumstance seems here to be expressed, because this tended much to the magnifying of Gods grace, that notwithstanding his infirmity therein, yet God was pleased to deliver him; see the Notes 1 Sam. 21.10, 11, 13. This is also one of the Alphabe∣ticall Psalms, his exceeding joy causing him to compose this Psalm with the more exquisite art; but for this see the Note Psal. 25.1.

Vers. 1. I will blesse the Lord at all times, &c.] That is, as long as I live, both in prosperity and adversity; I will never forget this wonderfull deliverance. And thus he ascribes his escape, not to that which he did, but to the providence of God; which is more clearly expressed afterwards vers. 4.

Vers. 2. My soul shall make her boast in the Lord, &c.] That is, from my very soul I will boast of the Lords favour and goodnesse to me: the humble shall hear thereof, and be glad; that is, they shall hear of my praising the Lord, and out of love to God shall rejoyce, that his name is so exalted: or rather, they shall hear of my deliverance, and so shall be glad, both on my behalf, that God hath so preserved me, and reserved me still to sit on the throne of Israel; and on their own behalf, as encouraged by mine example, chearfully to expect the like deliverance from God. For who are meant by the humble here, see in the Note Job 22.29.

Vers. 3. O magnify the Lord with me, &c.] This may be spoken to all the faith∣full in generall, or in particular to the humble mentioned in the foregoing verse

Vers. 4. He heard me, and delivered me from all my fears.] And indeed when he was discovered and brought to Achish, he could not but be surprized with divers fears: as, lest Achish should slay him, and perhaps with great tortures, to satisfie his revenge; or lest he should deliver him up into Sauls hands, whom he knew now to be his enemy; and many such like.

Vers. 5. They looked unto him, and were lightned, &c.] This he speaks of those, of whom he had said before vers. 2. the humble shall hear thereof, and be glad; they (saith he) looked unto him, to wit, unto God in prayer, with faith and hope wait∣ing upon God, see the Note Psal. 5.3. and were lightened, see the Note 2 Sam. 22.29. It may also be read, as it is in the margin, they looked unto him, and they flowed unto him; and then the meaning is, that encouraged by the Lords delivering him, they did in great numbers, and with much earnestnesse, alacrity and boldnesse, not doubting of good successe, flee unto the Lord for succour: and their faces were not ashamed, see the Note Psal. 25.2.

Vers. 6. This poor man cryed, &c.] This some take, as spoken by David of him∣self; and indeed very frequently in the Psalms David tearms himself poor and afflicted, as Psal. 40.17. But I am poor and needy, &c. and so in many other places: yet rather they are the words of those, of whom he had spoken in the former verse, that admiring the goodnesse of God in Davids deliverance, do here alledge it for their own encouragement. This poor man (say they) cryed, and the Lord heard him; this poor persecuted man, destined to death, and despised of all men, he cryed, and the Lord heard and delivered him.

Vers. 8. O tast and see that the Lord is good, &c.] That is, say some Expositours, Make tryall, rest and rely upon the Lord alone, and see whether you shall not find that God is very good to them that trust in him: and indeed the faithfull find much sweetnesse in it, when they can cast all their cares upon God. But ra∣ther it is meant of observing the proofs that God gives of his goodnesse, such as was that of Gods delivering him out of the hands of Achish; O tast and see that the Lord is good, that is, Mark and observe it by experience, that being affected there∣with (as you must needs be, if you be not senslesse and stupid) it may yield much pleasure and delight unto your souls: see 1 Pet. 2.3. Blessed is the man that trust∣eth in him, to wit, because God will be sure to doe good to such.

Vers. 9. O fear the Lord, ye his Saints, &c.] This is prescribed as the means, whereby men may make sure that God will be in a speciall manner good unto them: and more particularly the aim of these words is, to perswade men, not to take any other course to provide for themselves, as by deceiving and oppressing others; which may appear by the following clause, for there is no want to them that fear him, God will give them what they desire, or give them a contented mind without it.

Vers. 10. The young lions do lack, and suffer hunger, &c.] This many understand of rich and great oppressours, men ravenous as lions: see the Note Job 4.10. But there is no reason why it may not be as well understood of the beasts them∣selves, to wit, that young lions, that are strongest and most ravenous, shall sooner be hunger-bitten, then they that seek the Lord, that is, that fear God, shall want

any thing that is good for them. See the Note Psalm 22.26.

Vers. 11. Come, ye children, hearken unto me, &c.] This expression David useth, either as a Prince, because such they usually stiled fathers, see the Note 2 Kings 5.13. or rather as a prophet, because such were esteemed spirituall fathers; and therefore the prophets disciples were called the sons of the prophets, 2 Kings 2.3. and Christ called his disciples children, Joh. 13.33. Little children, yet a little while I am with you; and so did Paul the Galatians, whom he had converted, Gal. 4.19. and that to make known how dearly he loved them, thereby to render them the more willing to hear and embrace his counsell: Or else it may be spoken as in the name of God, as knowing that he spake and wrote by the inspiration of Gods spirit, according to that 2 Sam. 23.2. The spirit of the Lord spake by me, and his word was in my tongue.

Vers. 12. What man is he that desireth life, and loveth many daies, that he may see good?] That is, that he may enjoy a blessed and happy life both here and hereaf∣ter: see the Notes Job 7.7, and Psal. 21.4. It is expressed by way of interrogation, to imply, that if any man do really desire this, they must take the way that is here afterward prescribed; and how strange it was that all men should pretend a de∣sire of this, and yet so few should really desire it, as is evident because so few take the right way to attain it. This with the four following verses is alledged by Peter, 1 Pet. 3.10, &c.

Vers. 13. Keep thy tongue from evil, &c.] Though all evil-speaking is here for∣bidden, yet more especially that, whereby a man deceives or wrongs his neigh∣bour (for still he seeks to make good, that he that fears God shall be well provi∣ded for, and needs not use any unlawfull means to help himself) as is clear in the following clause, and thy lips from speaking guile: and that expression, keep thy tongue, implyes, how slippery the tongue is, and prone to offend, if it be not with much watchfulnesse restrained.

Vers. 14. Depart from evil, and doe good.] Though this also may be understood generally of all good and evil, yet more particularly it is meant of avoiding the doing of any injury to our neighbours, and seeking to doe them all the good we can: and by joyning these two together we are taught, that as it is not enough barely to abstain from wronging any body; so neither will God be pleased, if we defraud or oppresse some, and then with goods so gotten do good to others. And besides that expression, Depart from evil, may imply both, 1. that men will be continually followed with temptations to evil, which therefore they must most carefully avoid; 2. that the purity of man consists, rather in abandoning the evil which we have done, then in keeping our selves pure from evil.

Vers. 15. The eyes of the Lord are upon the righteous, &c.] Because they that thus walk in the fear of the Lord, not daring to return evil for evil, but making peace with those that are enemies to peace, may seem likely to be exposed to many inju∣ries; this that follows is added for their encouragement. For this first clause, see the Note Psal. 11.7.

Vers. 18. The Lord is nigh unto them that are of a broken heart, &c.] That is, whose hearts are even broken, so that they are no other then as dead men, by reason of

the extremity of their miseries and sorrows; and then withall those that are great∣ly humbled hereby and afflicted in spirit, through grief and fear of Gods displea∣sure because of their sins.

Vers. 20. He keepeth all his bones; not one of them is broken.] The meaning is, that God preserveth the whole man, every member of his body; and much more then his soul. Yet this must be understood with subordination to the Crosse; God will preserve his bones, unlesse the breaking of any one of them may tend to the eternall good of his soul.

Vers. 21. Evil shall slay the wicked, &c.] That is, His sin shall destroy him; or more particularly, The evil he practiseth against the righteous shall prove his own ruine: yet some understand it of the evil of punishment, to wit, that the wicked man shall, by the judgements that God brings upon him, be irrecoverably cut off: and they that hate the righteous shall be desolate, or, shall be guilty. See the Note Psal. 5.10.

Vers. 22. The Lord redeemeth the soul of his servants.] See the Note Psal. 31.5.

PSALM XXXV.

Vers. 1. PLead my cause (O Lord) with them that strive with me, &c.] To wit, who would gladly live peaceably with them, but that they are so im∣placably contentious, and will not let me be quiet. In this first clause David desires, that the Lord would maintain his innocency against those that falsly accused him; in the next, fight against them that fight against me, that he would withstand those that did unjustly persecute him. And thus he doth ingage God in his quarrel, as knowing that the cause was Gods as well as his, who had chosen and anointed him to be king.

Vers. 2. Take hold of shield and buckler, &c.] That is, either shield or buckler, therewith to defend me; that they that presume so much upon their armes may find, that there is a God who is armed with such power for the defence of his ser∣vants, that against that their armes shall nothing avail them.

Vers. 3. Stop the way against them that persecute me, &c.] That is, that they may not flee away and escape out of thine hands; or rather, that they may not come at me to hurt me: say unto my soul, I am thy salvation; that is, make me to know by experience, that thou hast undertaken my defence; or, assure me inwardly by thy spirit, that thou wilt save me from mine enemies. And it may well be that in this expression he alludes to those, that intending to relieve a place besieged, are wont by messages to assure them before-hand, that they will come to their suc∣cour.

Vers. 4. Let them be turned back, &c.] That is, Let them be put to a shamefull flight; or, Let them be disappointed of their purposes, and not be able to goe on forward with the evil they have plotted against me.

Vers. 5. Let them be as chaff before the wind, &c.] As if he had said, As they have driven me up and down from one place to another, so let them be scattered and flee before thee; or let them be ever in a restlesse condition, driven up and down

with the inward terrours and affrightments of their own minds and consciences, not thinking themselves safe in any place: see the Note also Job 21.18. and let the angel of the Lord chase them; as if he should have said, Yea in stead of the wind, let an angel, of far more force and might then the mightiest wind, pursue them so that they may not have any breathing time. And this may be meant either of a good or an evil angel, as we see in Saul 1 Sam. 16.14.

Vers. 6. Let their way be dark and slippery, and let the angel of the Lord persecute them.] That is, Let the way, whereby fleeing they seek to escape, be fearfull, dangerous and troublesome; as if he had said, Let them not know what course to take, nor be able any way to escape, but fall at last under the stroke of thine avenging hand. Whilst a man may goe leasurely, he may goe safely, though it be in the dark, and in a slippery way; but being forced to flee in such a way by the secret pursuit of an angel, what hope can there be of escaping? That this is the meaning of these words we may see by the like expression Jer. 23.12. Wherefore their way shall be unto them as slippery waies in the darknesse; they shall be driven on and fall therein.

Vers. 8. Let destruction come upon him at unawares, &c.] That is, against him that persecutes me, indefinitely, see vers. 3. or it may be meant particularly of Saul.

Vers. 10. All my bones shall say, Lord, who is like unto thee, which deliverest the poor? &c.] This he speaks as in reference to that which he had found by his own experience. That expression which he useth, All my bones shall say, Lord, who is like unto thee? &c. some understand, as if he had said thus; I who am at present quite consumed, nothing in a manner but skin and bones, shall notwithstanding extoll thy great name. But doubtlesse it is rather an hyperbolicall expression of the strong desires he should have to set forth Gods praise, if he vouchsafe to take his part against his enemies, All my bones shall say, Lord, who is like unto thee? as if he should have said, Not my soul only, but my whole man, all the members of my body, yea all my inward parts will be so affected with thy goodnesse, and so inflamed with a desire to praise thee, that my very bones, though senslesse, could they speak, would break forth into thy praises, and cry out, Lord, who is like unto thee? To which purpose there are many expressions elsewhere, not much un∣like to this: as that Psal. 84.2. My heart and my flesh cryeth out for the living God; and that Psal. 5.8. Make me to hear joy and gladnesse, that the bones which thou hast broken may rejoyce; and that Job 31.20. If his loyns have not blessed me, &c. concerning which see the Note there.

Vers. 12. They rewarded me evil for good, to the spoyling of my soul.] To wit, as see∣king to take away my life, whereby the soul is stripped or spoyled of the body; or, as seeking to deprive me of all that might be any help or joy or comfort to me; as to spoyl me of all my goods, to drive me from my countrey, and from the presence of my God in his worship and ordinances.

Vers. 13. But as for me, when they were sick, &c.] and consequently when they were in any other misery, my clothing was sackcloth; I humbled my soul with fasting, and my prayer returned into mine own bosome: concerning which last clause, there

are many different Expositions, and divers of them seem equally probable. For some conceive that these words imply his perseverance in praying for them, my prayer returned into mine own bosome; as if he had said, I found my self still as mind∣full of them, as earnest to call upon God for them, as ever, and so was ready still to renew my prayers for them again and again upon all opportunities. Secondly, others think that David hereby intended to signify the sincerity of his prayers, to wit, that there went nothing out of his lips when he prayed, but his heart was affected accordingly, and so what he desired for them, he desired it sincerely from his very soul. Thirdly, others take it thus, that if his prayer prevailed not for them, yet it brought back a blessing upon himself, God did recompence it into his bosome; at least his heart was replenished with comfort thereby. Fourth∣ly, others understand it of the same blessings, that either he desired that of God for his enemies, which he could be glad might be done to himself; or that God did that for him, which he did beg of God for his enemies (both which do imply how sincerely he prayed for them:) the like whereto we find Psal. 79.12. Render unto our neighbours seven-fold into their bosome, &c. And fifthly, others say it is meant of his praying for them in secret; which may be alledged as a clear proof that he did it sincerely, as truly grieving for their misery, and desiring their recovery, and not for ostentation or making shew of that which was not in his heart. And indeed as they are said to laugh in their bosome (or, as we say, in their sleeve) that rejoyce in secret, but do not shew it openly; so they may be said to mourn or pray in their bosome, that do it secretly, no body taking notice of any such thing: which may also seem the more probable, because this word (bosome) doth often in the Scripture signify secrecy, as Prov. 21.14. A gift in secret pacifyeth an∣ger, and a reward in the bosome strong wrath; and Psal. 89.50. I do bear in my bosome the reproach of all the mighty people. But the third and fourth of these Expositions, I think, are most agreeable to our Translation.

Vers. 15. But in mine adversity they rejoyced, and gathered themselves together, &c.] To wit, to rejoyce and triumph together at my troubles, and to consult and ban∣dy together to further mine utter ruine: yea the abjects gathered themselves together against me; that is, the scumme of the people: and I knew it not; which is added to imply, either his integrity, in that he never suspected any such thing, as not be∣ing conscious to himself of any cause that he had given them to use him so; or his danger, in that not knowing their evil purposes, he was the lesse able to pre∣vent them; or their dissembling and fawning upon him at the same time, which made him fearlesse of any such plots that they had against him. They did tear me, and ceased not, to wit, with their scoffs and calumnies and reproaches: which agreeth with that Matth. 7.6. Give not that which is holy unto the dogs, neither cast ye your pearls before swine; least they trample them under their feet, and turn again and rend you.

Vers. 16. With hypocriticall mockers in feasts, &c.] This is meant either of Sauls proud courtiers, who when they sat gorging themselves at their full feasts, could rail against poor David, and seek his death; or else of those court parasites, or base scurrilous jesters, that for the filling of their bellies would say any thing

against David, to please those that entertained them: they gnashed upon me with their teeth, to wit, as if they would eat me.

Vers. 17. Lord, how long wilt thou look on? &c.] That is, only look on, and not come in to my help? rescue my soul from their destructions, my darling from the lions; see the Notes Psal. 22.20, 21.

Vers. 19. Neither let them wink with the eye, that hate me without a cause.] To wit, by way of scoffing and rejoycing at my misery: for this may be expressed by winking; whence is that Prov. 10.10. He that winketh with the eye, causeth sorrow.

Vers. 20. They devise deceitfull matters against them that are quiet in the land.] That is, that would fain have lived quietly and peaceably, though the contrary be pre∣tended, that we are the great disturbers of the kingdomes peace.

Vers. 21. Yea they opened their mouth wide against me, &c.] See the Note Job 16.10.

Vers. 22. This thou hast seen, O Lord, &c.] This is spoken as in opposition to that triumphing of his enemies at his misery, mentioned in the foregoing verse, Aha, aha, our eye hath seen it: as if he had said, Whilst mine enemies rejoyce in see∣ing my miseries, my comfort is, that thou, Lord, hast seen them too; though thou hast suffered them to goe on, as if thou didst not see them, yet I know well that thou hast seen both my troubles, and their malicious practises and insultati∣ons over me. Keep not silence: see the Note Psal. 28.1.

Vers. 24. Iudge me, O Lord my God, according to thy righteousnesse.] To wit, whereby thou art wont to plead the cause of the innocent against those that op∣presse them: see the Note Psal. 26.1.

Vers. 26. Let them be ashamed and brought to confusion together, that rejoyce at mine hurt, &c.] As if he should have said, As they gathered themselves together, vers. 15, to insult over me, and to plot mischief against me; so let them be confounded together: implying, that God was able as with one blow to overwhelm them all together with confusion, though they were never so many. As for the follow∣ing words, let them be clothed with shame, see the Note Job 8.22.

Vers. 27. Let them shout for joy, and be glad, that favour my righteous cause, &c.] That is, Let those that favour me, though they be not able to help me, be glad both on my behalf, and likewise through experience they shall have thereby of thy readinesse to help the oppressed: yea, let them say continually, Let the Lord be mag∣nifyed, &c. And this he covertly opposeth to his enemies exalting themselves; as desiring that God might be exalted, maugre their pride and lifting up themselves above his people.

PSALM XXXVI.

The Title. A Psalm of David the servant of the Lord.] So he stiles himself here, because God had anointed him to serve him as king in the go∣vernment of the kingdome of Israel; and in the confidence hereof he seeks to God in this Psalm for help against his wicked enemies. Yet

some conceive it is rather, because being to set forth herein the profanenesse of A∣theisticall wretches, that would not be subject to God, and yet flourished, whilst the godly were in trouble, he would hereby imply, that for all this he would be, and rejoyced to professe himself to be, the servant of the Lord.

Vers. 1. The transgression of the wicked saith within my heart, that there is no fear of God before his eyes.] That is, His wicked life doth testify to me within my heart, from the wickednesse of his life it seems to me, or I do certainly conclude, that there is no fear of God before his eyes. And this last clause is alledged by the Apostle Rom. 3.18. to prove the sinfull and corrupt disposition of all naturall men.

Vers. 2. For he flattereth himself in his own eyes, &c.] To wit, by perswading himself, upon false deceitfull grounds, that what he doth is not evil; or that how∣ever no evil shall befall him thereby, he shall scape well enough; or by applau∣ding himself for doing those things wherein he pleaseth himself, though he doth displease God, out of a brutish stupidity and contempt of God, untill his iniquity be found to be hatefull, to wit, by the wrath of God that it brings upon him: or the meaning of this clause may be, that by his so flattering himself, he is found to be hatefull, either because this applauding of themselves in their wickednesse is to all men, that are not desperately Atheisticall, a most hatefull thing; or because by thus emboldening themselves, they proceed to such degrees of wickednesse, that at length they become detestable both to God and man.

Vers. 3. The words of his mouth are iniquity and deceit, &c.] That is, they tend to iniquity and deceit: he hath left off to be wise, and to doe good; that is, he re∣fuseth all instruction, and suppresseth the very light of nature in him, where∣by men are enabled to know what is good and what is evil; and so never minds the doing of that which is good, but rather gives over the doing of that good which at first he did, though with a false and unsound heart. Yet some under∣stand this still of the words whereby the wicked man flattereth and deceiveth himself in his evil waies, whereby he comes at last to be given over to a reprobate sense, so that he makes no difference between good and evil.

Vers. 4. He deviseth mischief upon his bed, &c.] Which implyes, both that he is violently bent upon evil, in that he will break himself of his rest, that he may contrive mischief; and that his own wicked heart is the chief cause of it, in that of his own accord he meditates evil, when he hath no outward entice∣ment or evil example to draw him thereto: he setteth himself in a way that is not good; he is resolved to runne on in his unwarrantable wayes: he abhorreth not evil; to wit, no evil whatsoever; though he may not be guilty of every sin, yet he doth not avoid it because he abhorres it.

Vers. 5. Thy mercy (O Lord) is in the heavens, and thy faithfulnesse reacheth un∣to the clouds.] It is said Psal. 57.10. thy mercy is great unto the heavens, and Psal. 108.4. above the heavens; but the meaning of all these expressions is the same, namely, that the mercy and faithfulnesse of God, in making good what he hath spoken, are infinite, and above our reach and understanding, and all the crea∣tures in heaven and earth do declare the same. Some conceive that this is inser∣ted

here, as by way of admiring that God should bear with, and doe good to such Atheisticall wretches, as these he had now spoken of. But rather the drift of these words is, to declare Davids assurance, that notwithstanding all this horrid impiety of so many desperate wretches, yet he knew well that God was in the midst of all these confusions infinitely good and mercifull and just; as is farther expres∣sed in the following verse.

Vers. 6. Thy righteousnesse is like the great mountains, &c.] That is, it is firm and unmoveable; or rather, agreeably to those expressions in the former verse, it is infinitely high and great, above our reach, or eminently conspicuous that all men may see it: thy judgements are a great deep; that is, thy just and righteous dealings in the government of the world are incomprehensible and past finding out; or they are very great, as the ocean, being manifest above and beneath, yea in every place, which way soever we cast our eyes.

Vers. 7. How excellent is thy loving kindnesse, O God! &c.] Some understand this likewise, and that which followeth in the two next verses, of the kindnesse which God sheweth to all the creatures. But rather from the kindnesse of God to all the creatures he inferres here, that his loving kindnesse to his children must needs be far more excellent. Therefore the children of men put their trust under the shadow of thy wings; therefore thy people, (poor sinfull frail creatures) however they see the wicked triumph, do securely cast themselves upon thy fatherly providence: see the Note Psal. 17.8.

Vers. 8. They shall be abundantly satisfied with the fatnesse of thy house, &c.] That is, with abundance of the choicest blessings, both temporall, spirituall and eter∣nall, which thou hast stored up for them that are of thy houshold & family. Thus, I conceive, these words may be generally taken: only then we must remember, that earthly blessings can only be said to satisfy Gods servants, in that they enjoy them as pledges of Gods fatherly love to them, and providence over them. Yet, I con∣ceive, it is chiefly meant of spirituall and heavenly blessings: as 1. that they shall be refreshed and comforted, even to the full satisfaction of their souls, and to the rendring of them contented with their condition in other regards, whatever it be, with the graces and comforts wrought in them by the word and spirit of God, and especially the clear manifestation of his love and favour to them thereby; and so this may be tearmed the fatnesse of Gods house, in relation to the Taberna∣cle, or in relation to heaven, because the righteous in these joyes of Gods spirit have as it were a tast of the joyes of heaven before-hand: and 2. that they shall be abundantly satisfied with that fulnesse of joy and glory they shall have in hea∣ven, Gods dwelling-place, so that they shall not hunger nor thirst any more, nor desire any thing but what they there enjoy. And thou shalt make them drink of the ri∣ver of thy pleasures; that is, thou shalt yield them a constant never-failing supply of those pleasures which thou only canst give, or which from thee shall successively flow in unto their souls. And this also must be understood, as the former clause, of all the comforts which God affords his people, both in this life, and that which is to come; but especially of those which they enjoy by the light of Gods counte∣nance, which (as by these expressions David would imply) are as meat and drink unto the faithfull.

Vers. 9. For with thee is the fountain of life, &c.] This seems to be added in re∣ference to the foregoing words, and thou shalt make them drink of the river of thy pleasures; for to make good this, David affirms here, that God is the fountain of life, both because he hath life in and of himself, and because all the life that is in the creature, both temporall, spirituall and eternall, flows from him, as rivers from their fountains, and so shall for ever, he being an ever-springing fountain of li∣ving waters, that can never be drawn dry. And because God by his spirit doth work that life of faith and grace, which is the spirituall life of his people, in rela∣tion thereto David might say, with thee is the fountain of life. However, the follow∣ing clause must accordingly be understood, and in thy light we shall see light; to wit, though partly of that light of life wherewith all men are enlightened from God, yet more especially 1. of the spirituall enlightening of Gods people here in this world; In thy light, that is, by thine enlightening of us, and by the light of thy countenance shining upon us, we shall see light, that is, we shall enjoy all sa∣ving knowledge, comfort and joy; or by thy bringing of us truly to know thee, we shall certainly enjoy true blisse and happinesse: and 2. of their being parta∣kers of the inheritance of the Saints in light and life eternall; In thy light we shall see light, that is, in thee, who art the true light, and the fountain of light, we shall see thee who art that light inaccessible; (thus some understand these words, be∣cause whereas here we see God only in his works and word, by faith, and not by sight, as through a glasse, darkly, in heaven we shall see him in himself, face to face, 1 Cor. 13.12, and that not by the help of any medium, as we see the Sun mediate∣ly by the aire, but immediately in and by himself) or else, in and by the light of thy glory, filling and transforming us, we shall be made capable of beholding thee, who art the true light, face to face, and so shall enjoy thy presence in glory for evermore.

Vers. 11. Let not the foot of pride, &c.] Having in the foregoing verse prayed for the faithfull in generall, O continue thy loving kindnesse unto them that know thee, &c. here, as reckoning himself one of that number, he adds, Let not the foot of pride come against me; that is, let not proud men invade me, or let them not be able to come at me, or trample upon me: and let not the hand of the wicked remove me; that is, let them not be able to beat me off from my confidence in thee, and from that way of truth and holinesse wherein I have hitherto walked; or, let them not put me to flight, or drive me from my country, and the place of Gods worship. See the Notes Psal. 11.1, and 13.4.

Vers. 12. There are the workers of iniquity fallen, &c.] To wit, when in their pride they thought to invade me. See the Note Psal. 14.5.

PSALM XXXVII.

The Title. A Psalm of David.] And composed it was by him in his old age, as is clear vers. 25. I have been young, and now am old. It is another Alphabeticall Psalm, concerning which see Note Psal. 25.1; only there are here two verses allowed to a letter, unlesse in four verses, where there is but one verse to a letter, as in the other before.

Vers. 1. Fret not thy self because of evil doers, &c.] That is, as it is expressed vers. 7. because they prosper in their waies; vex not thy self for this, either by mur∣muring against God, or grudging against them.

Vers. 2. For they shall soon be cut down like the grasse, &c.] That is, God shall suddenly destroy them, as it were with one blow, as the grasse is mown down with one stroke of the sythe.

Vers. 3. Trust in the Lord, and doe good, &c.] As if he should have said, Be not drawn by the prosperity of wicked men to doe as they doe, but do you trust in God, and doe that which is good in his sight; so shalt thou dwell in the land, &c. that is, thou shalt long dwell quietly and safely in the land which God hath given thee, without danger of being cut off or cast out. And this too was to the Israelites, in∣habiting the land of Canaan, a pledge of life eternall.

Vers. 4. Delight thy self also in the Lord.] As if he had said, Whilst wicked men delight themselves in their wicked waies, and outward prosperity, do thou de∣light thy self in God, living by faith in him, as the fountain of all good. See the Note also Job 22.26.

Vers. 5. Commit thy way unto the Lord.] That is, By faith and prayer cast all thy affairs, and all the passages of thy life upon the Providence of God, resigning all to his will, and waiting patiently for what he will doe.

Vers. 6. And he shall bring forth thy righteousnesse as the light, and thy judgement as the noon-day.] That is, Though thy righteousnesse may be obscured for a time, by the calumnies and false accusations of wicked men, or by the heavy afflictions thou maist undergoe, wherein God may seem to deal with thee as if thou wert a wicked man; yet as certainly as the morning-light doth at last break forth, and dispell the darknesse of the night, and so shines by degrees brighter and brighter unto the perfect day, so certainly shall the Lord cause thy righteousnesse mani∣festly to appear, either by discovering some way or other the falsnesse of their slaunders, and convincing men inwardly of it; or by the rich blessings where∣with God shall lade thee, thereby testifying his love to thee, and the high esteem that he hath of thee: so that hereby, and withall by his punishing the wicked that have flourished for a time, thy righteousnesse shall appear as clearly as the morning-light, yea by degrees it shall become as manifest as the Sun at noon-day. And as confidently therefore maiest thou expect that thus it shall be with thee, as men in the night do expect the breaking forth of the day; if not here, yet at least in the life that is to come; for, then shall the righteous shine forth as the Sun in the kingdome of their Father, Matth. 13.43. Your life is hid with Christ in God (saith the

Apostle Col. 3.3, 4.) When Christ, who is our life, shall appear, then shall ye also ap∣pear with him in glory. As for the word judgement, see the Note Job. 27.2.

Vers. 7. Rest in the Lord, &c.] Or, as it is Psal. 4.4. Be still, patiently and quiet∣ly waiting upon God.

Vers. 8. Fret not thy self in any wise to doe evil.] That is, In any wise be sure that you fret not so, as thereby to be drawn to take those courses that the wicked take, hoping by that means to be in the same prosperous condition with them; or so as thereby to be overborn in your fretting to sin against God, as by murmuring against his providence, or being any way injurious to them, &c.

Vers. 9. Those that wait upon the Lord, &c.] That is, that in their afflictions and troubles do depend upon God for help, they shall inherit the earth: for 1. the faith∣full only are by right of adoption through Christ the lawfull heirs of all things; 2. they only enjoy what they have by reason of that right with true comfort and peace; 3. they are sure in time to be provided for with whatsoever is good for them; and 4. though the wicked seek to destroy them from the face of the earth, yet they shall not be able to doe it: and that this last is chiefly intended, we may see by that which follows in the next verse.

Vers. 10. Thou shalt diligently consider his place, and it shall not be.] To wit, be∣cause he shall be grubbed up by the roots. See the Note Job 20.9.

Vers. 11. But the meek shall inherit the earth, &c.] See the former Note vers. 9. and who are meant by the meek Psal. 22.26: and shall delight themselves in the abun∣dance of peace; that is, in their great plenty of all good things, or rather in the in∣ward tranquillity of mind which they shall enjoy, that peace of God which passeth all understanding, Phil. 4.7. whilst the wicked are disquieted with continuall trou∣bles.

Vers. 12. The wicked plotteth against the just, and gnasheth upon him with his teeth.] To wit, out of malice and envy. See the Note Psal. 35.16.

Vers. 13. The Lord shall laugh at him, &c.] See the Note Psal. 2.4: for he seeth that his day is coming, that is, the day appointed by the Lord for the punishment of the wicked. So that by his day may be meant either the day of the Lord, as the day of vengeance is called, Joel 2.1. or the wicked mans day, as Job 18.20. (of which see the Note there) as the time when the woman with child comes to be in pain is called her hour, Joh. 16.21. yea it may refer to that day, when that mentioned in the two following verses shall come to passe.

Vers. 15. Their sword shall enter into their own heart, &c.] where the wound must needs be mortall. The meaning is, that their mischievous attempts against the righteous shall prove their own ruine. And their bowes shall be broken, that is, their plots and practises shall be frustrate. See the Note 1 Sam. 2.4.

Vers. 16. A little that a righteous man hath, is better then the riches of many wicked.] To wit, 1. Because the wicked do often enrich themselves by unjust means, and so have much vexation and trouble with them, and likewise thereby do treasure up wrath against the day of wrath; whereas the righteous with a little well got∣ten have much peace of conscience, with hope of heaven hereafter. 2. Because the righteous use theirs well, and are the better for them; whereas the wicked abuse

theirs many wayes, and are in many respects the worse for them. 3. Because the righteous enjoy what they have from hand to mouth, as the gifts of God, and the pledges of his fatherly love and care over them, and so it is to them as manna from heaven, and hereby they enjoy much sweet comfort, and are fully satisfied with what they have; whereas the wicked have none of this joy nor satisfaction by their wealth. 4. Because God by his blessing doth usually make that the righ∣teous enjoy to be more effectuall for their good, then is the abundance of the wicked; a little course fare makes them more healthfull and strong then the wick∣ed are with all their plenty. And 5. because the wicked enjoyeth not his wealth long, as the righteous man doth; and this indeed agrees best with the following words.

Vers. 17. For the arms of the wicked shall be broken, &c.] That is, the power of their great wealth; see also the Note Psal. 10.15: but the Lord upholdeth the righte∣ous; that is, he will maintain and support them, though they be in never so weak a condition.

Vers. 18. The Lord knoweth the daies of the upright, &c.] That is, he takes care of them at all times, and doth daily supply their necessities; see the Note Psal. 1.6: or, he knoweth their condition at all times, and accordingly provides for them; he knows their wants and dangers, and how and when to help them: or, as he knoweth and hath appointed the time how long they shall live, so accordingly he provides for them; neither can any power of the enemy cut short their daies: and their inheritance shall be for ever; that is, the estate they have shall be continued to them, and shall be transmitted to their posterity for many generations; yea and besides this (some also adde) after all they shall have in heaven an eternall inheritance.

Vers. 19. They shall not be ashamed in the evil time, &c.] This may be meant of any time of publick calamity; or particularly of that evil time mentioned in the following clause, to wit, the time of famine, and in the daies of famine they shall be sa∣tisfied; that is, God will provide for them, making them well content with their portion, though it be but little, whilst the wicked in abundance have never enough. But all these temporall promises must be understood with exception of the Crosse.

Vers. 20. But the wicked shall perish, &c.] To wit, in the daies of famine, of which mention was made in the foregoing verse; or, whilst the righteous are sa∣ved, they shall perish even in their plenty: and the enemies of the Lord shall be as the fat of lambs, to wit, when it is burnt upon the altar, or, when it melts away be∣fore the fire; and so thereby may be also covertly implyed, that the wicked in their greatest prosperity are but as beasts fatted for the slaughter: into smoke shall they consume away; that is, they shall perish suddenly and utterly, not the least memoriall of them being left behind them.

Vers. 21. The wicked borroweth, and payeth not again, &c.] To wit, because the curse of God following him, though he tryes by all waies, right or wrong, to en∣rich himself, yet he falls into poverty. But now some understand it of his negle∣cting to pay his debts out of base covetousnesse, which suffers him not to part

with what he hath, though thereby he defraud others; or of his not being able to pay them, by reason of the excessive rate whereat he lives; and so they con∣ceive that this is added to shew, that the wicked know not how to make a good use of their estates, thereby to make good what he had said before vers. 16. A lit∣tle that the righteous man hath is better then the riches of many wicked. But the first exposition is the best; and accordingly we must understand the following clause, but the righteous sheweth mercy, and giveth, to wit, that God blesseth him so, that he hath both for himself and for others too.

Vers. 23. The steps of a good man are ordered by the Lord, &c.] This also some un∣derstand of the Lords guiding him by his spirit, to doe that which is good and right in his eyes: and the next clause, and he delighteth in his way, they understand thus, that it is a delight to the righteous man to walk in Gods waies. But surely David speaks still of the outward prosperity of the righteous, to wit, that God by his providence guides them in all their affairs so, that they may find good suc∣cesse, and prosper therein: and the next words are added, to shew the cause here∣of, namely, that God is pleased with their waies, as finding them carefull to ap∣prove themselves to him in all things, and therefore he prospers them: and in∣deed some understand that last clause thus, and he delighteth in his way, that is, God delights to see him thrive and prosper in all his waies.

Vers. 24. Though he fall, he shall not be utterly cast down, &c.] Some also under∣stand this of the righteous mans falling into sin, to wit, that his falls shall not be deadly, he shall repent and rise again. But rather it is meant of his falling into outward calamities, to wit, that though he falls into any affliction, yet first God doth so mitigate his affliction, that it shall not so utterly overwhelm him, but that he shall be able to bear it: and secondly, he shall not perish thereby; the Lord shall raise him up, and recover him again, by stepping in seasonably to his help; for, saith he, the Lord upholdeth him with his hand.

Vers. 25. I have been young, and now am old; yet have I not seen the righteous for∣saken, nor his seed begging bread.] This is not meant of any seeking relief in want; (for so David himself desired bread of Ahimelech, 1 Sam. 21.3. and he and his souldiers desired some supply of victuals from Nabal, chap. 25.8.) but of living in a continuall way of begging from door to door; which is denounced as a curse against the wicked, Psal. 109.10. Let his children be continuall vagabonds, and begge. Nor doth it hence follow, that neither the righteous man, nor his seed, are ever brought to this sad degree of misery; but only that it doth so rarely hap∣pen, that David in all his time had never seen it.

Vers. 26. He is ever mercifull, and lendeth, &c.] See the Note above vers. 21: and his seed shall be blessed; that is, say some Expositours, men shall praise them, and pray for them: but rather the meaning is, that notwithstanding the good mans bounty, he shall leave his seed a good estate, or at least that God shall blesse them, not only with spirituall, but also with temporall blessings.

Vers. 27. Depart from evil, and doe good, &c.] See the Note above vers. 3. and Psal. 34.14. and dwell for evermore: see the Notes vers. 3, 9, and 18.

Vers. 28. For the Lord loveth judgement, &c.] That is, to execute judgement; or rather, the justice of men in their dealings.

Vers. 29. The righteous shall inherit the land, &c.] See the former Notes, as be∣fore vers. 27.

Vers. 30. The mouth of the righteous speaketh wisedome, and his tongue talketh of judgment.] Some conceive that this is added, as one great means whereby the righteous man comes to be firmly settled in the land, to wit, that his speech is so wise and just, that the wicked cannot get any advantage against him; or to shew why God preserveth and blesseth such, to wit, because such men are so exactly carefull to approve themselves to God, that they will not so much as speak any thing, but what is wise and just and right. But I rather conceive that the drift of ad∣ding these words is, to shew what manner of man the righteous man is, of whom so much hath been here spoken; and withall haply to set forth how such a one will behave himself, when the wicked flourish, and the righteous are oppressed. And though some restrain these words, The mouth of the righteous speaketh wisedome, and his tongue talketh of judgement, to the righteous mans instructing and exhorting others, to wit, that he doth not only give and lend to those that are in want, but also will seek their spirituall good, by teaching them true wisedome and piety, what is just and right to be done, and stirring them up thereto, by speaking to them of the just laws and righteous judgements of God: yet I rather under∣stand it more generally, that his words are still full of wisedome and piety, and that he still speaks that which is just and right; if the wicked prosper, he will not deny Gods providence, nor speak any thing but honourably of Gods justice; and so in all other things his speech alwayes savours of uprightnesse, and is profi∣table to others.

Vers. 31. The law of his God is in his heart, &c.] That is, not only in his tongue, but also in his heart; to wit, because he understands it, he loves it, he remembers and minds it upon all occasions, and hath fully resolved to obey it, the holy Spi∣rit of God having written the Law in his heart, and having stirred up in his heart affections, motions and desires fully agreeable thereto; see the Note Deut. 6.6: none of his steps shall slide; that is, he shall constantly persevere in Gods waies, not turning aside because of the prosperity of wicked men, or for any threatnings or allurements from them; and so then withall he shall not fall from his prosperous condition, nor shall the wicked get any advantage against him.

Vers. 32. The wicked watcheth the righteous, and seeketh to slay him.] This is the rather here subjoyned, because that good which is said of the righteous in the two foregoing verses is the main cause of the wicked mans rage against him; and therefore he watcheth him, to wit, that he may get something against him for which to condemn him: see the Note Psal. 10.8, &c.

Vers. 33. The Lord will not leave him in his hand, &c.] That is, Though the Lord may deferre his help, till the wicked have surprized the righteous, yet then he will deliver him, he will not leave him in his power; nor condemn him when he is judged, that is, nor suffer him to be condemned when he is called before them to be judged: to wit, unlesse God sees it may be more for his glory, and his servants

good, to let him suffer. Yea some understand this last clause thus, that God will not condemn the righteous man, though the wicked man do passe sentence upon him; intimating that God would make his innocency to appear whilst he doth suffer, and withall would acquit him, and punish his enemies at the last day.

Vers. 34. He shall exalt thee to inherit the land, &c.] That is, He shall raise thee out of thy troubles that thou mayest still inherit the land; of which see the former Note, as before vers. 27: when the wicked are cut off, thou shalt see it; that is, thy self being secure and free from danger, thou shalt see the wicked to thy comfort destroyed: see the Note Job 22.19.

Vers. 35. I have seen the wicked in great power, and spreading himself like a green bay tree.] Or, a green tree that groweth in his own soil, which commonly thrives and flourisheth better, then those that are transplanted into another soil.

Vers. 36. Yet he passed away, &c.] That is, he was gone, as it were in an instant; and lo he was not, &c. See before vers. 10.

Vers. 37. For the end of that man is peace.] That is, quiet and prosperous: see the Note Job 22.21.

Vers. 38. But the transgressours shall be destroyed together, &c.] See the Note Psal. 35.26. the end of the wicked shall be cut off; that is, their hope, the end which they expected, shall not be; or rather this will be the end of the wicked, they shall be cut off.

PSALM XXXVIII.

The Title. A Psalm of David to bring to remembrance.] That is, say some Exposi∣tours, to record Gods praises for his deliverance out of that great distresse wherein he had been; or, to put God in mind of his sad condition, that he might be wonne thereby to withdraw his hand, and to send him deliverance, according to that, Psal. 132.1. Lord, remember David and all his afflictions. But rather I conceive the drift of this Title was to shew, that this Psalm was composed purposely to put himself and others in mind of the sore affliction he had been in, and of his sins that had brought it upon him, and of Gods mercy in his deliverance; that so, whereas men are naturally apt to forget their former sicknesses and troubles, when once they are well and safe again, by this Psalm it might still be brought fresh to his remembrance, and he might for ever reap bene∣fit thereby; and that others also might by his example learn how to pray, and how otherwise to carry themselves in such a time of distresse. We have the same Title again Psal. 70. And this is the third of those that are called the Penitentiall Psalms; concerning which see the Note in the Title Psal. 6.

Vers. 1. O Lord, rebuke me not, &c.] See the Note Psal. 6.1.

Vers. 2. For thine arrows stick fast in me, &c.] See the Note Job 6.4: and thy hand presseth me sore; to wit, as being still heavier and heavier upon me.

Vers. 3. There is no soundnesse in my flesh, because of thine anger, &c.] That is, My flesh is broken all over my body, or every member of my body is full of pain and misery, through my sicknesse or sorrow, which thine anger hath brought upon me: neither is there any rest in my bones, because of my sin; see the Note Job. 30.17.

Vers. 4. For mine iniquities are gone over my head.] It is an over-forced exposition which some give of these words; to wit, that therefore he saith his iniquities were gone over his head, because they were more in number then the hairs of his head; or because it surpassed his wisedome to know how to bear the miseries they had brought upon him; or because they had deprived him of his under∣standing, or brought his reason into bondage. Doubtlesse it is either meant of the multitude of his sins, to wit, that they were grown to an exceeding great height, so that he was even overwhelmed therewith; see the Note Ezr. 9.6: or of the miseries also which his sins had brought upon him, to wit, that he was in danger to be drowned and overwhelmed therewith, according to that expression Psal. 42.7. all thy waves and thy billows are gone over me; which seems the more pro∣bable, because in the following verses he still proceeds to recite the greatnesse of his miseries, thereby to move God to pity him.

Vers. 5. My wounds stink and are corrupt, because of my foolishnesse.] That is, my blockishnesse and stupidity: for he speaks this by way of detesting himself for what he had done, and not as excusing himself in that he did it through ignorance. As for those first words, my wounds stink and are corrupt, either they must be under∣stood literally, of the sores that were in his body, (as the words in the following verse may also seem to import) which he calls wounds, to intimate that he looked upon them as the wails or swelling tumors (for so the originall word may signi∣fy) which the rod of God had made in his flesh, or the wounds of those arrows of which he had spoken vers. 2. Thine arrows stick fast in me; or else figuratively, of any other miseries that God had brought upon him, comparing them to stinking and fester'd sores, either to imply the long continuance of them, or the sharp pains and sorrows which he felt in himself by reason thereof. Yet some, I know, would have it meant of the shame which his sins had brought upon him.

Vers. 6. I am troubled, I am bowed down greatly.] To wit, under the burden of my sins, of which he had said before, vers. 4. that they were a burden too heavy for him: and his meaning might be, both that his body was as it were bowed to∣gether, through weaknesse occasioned by sicknesse, or some other heart∣breaking affliction; and that his spirit was also sorely oppressed and humbled with grief, not being like those stout-stomached men, that will by nothing they can suffer be brought to bow under the hand of God.

Vers. 7. For my loyns are filled with a loathsome disease, &c.] To wit, some loath∣some sore, some impostume, or pestilentiall carbuncle: or else it may be under∣stood figuratively, of the grievous sorrows and perplexities he underwent by rea∣son of his afflictions; which he might also the rather tearm a loathsome disease, be∣cause they made others reproach and abhor him. And there is no soundnesse in my flesh: see the Note before vers. 3.

Vers. 9. Lord, all my desire is before thee, &c.] That is, Thou knowest all the de∣sires of my heart; or, I have in prayer laid all my desires before thee. And this he saith, either to imply, that he wondered therefore that God did not grant him his desires; or to presse God that he would grant them; or to assure himself that God would hear and satisfy his desires.

Vers. 10. As for the light of mine eyes, it also is gone from me.] See the Note Psal. 6.7.

Vers. 11. My lovers and my friends stand aloof from my sore, &c.] To wit, either out of pride or fear; they would not or durst not come near me to afford me any friendly courtesie: see Job 19.13, &c.

Vers. 13. But I, as a deaf man, heard not, &c.] That is, When mine enemies spake such mischievous things against me, as is said in the foregoing verse, whe∣ther I heard them my self, or heard it related by others, I was as silent as if I had been either deaf or dumb, neither muttering against God, nor replying upon them. But the chief drift of these words is doubtlesse to shew, that when their ca∣lumnies and false accusations were most mischievous, he was silent, either because he could not be suffered to plead for himself, or rather because he thought it bet∣ter in patience and silence to swallow down these injuries, and to commit his cause to God.

Vers. 15. For in thee, O Lord, do I hope; thou wilt hear, &c.] Or, thou wilt an∣swer, O Lord my God: and the meaning may be, that God would hear and answer his prayer; or that he would hear and answer his enemies, to wit, by pleading his cause against them.

Vers. 16. For I said, Hear me, lest otherwise they should rejoyce over me, &c.] To wit, as triumphing over me, when they see that my hopes and my prayers fail me; or as if thou didst favour them, and so thy name will be blasphemed. This must needs be the meaning of the words according to our Translation. But others, that do not insert those words (Hear me) to make up the sense, as our Translatours have done, take this to be alledged as a reason of his silence mentioned before ver. 13, 14. to wit, that he would not reply any thing, lest if he had through impatience spoken any thing that might provoke God to leave him, then he might be made the scorn of his enemies; or lest they should have derided him for what he spake, and if things should fall out otherwise, then as he made profession to hope, then they should insult over him; of which he had often had experience: when my foot slippeth (saith he) that is, when I offend through infirmity in the hour of tryall, or rather when I fall into any misery (see the Note Deut. 32.35.) or when I begin to fall, or am but in danger to fall; they magnify themselves against me, that is, both by word and deed they triumph over me.

Vers. 17. For I am ready to halt, &c.] Some understand this literally, as those passages before vers. 5, 6, 7. to wit, that he was like to be lamed with his sicknesse and sores: Others understand it of his pronenesse to offend and sin in the hour of tryall, as is said in the foregoing Note; and that this is here added as a reason why he kept silence, and would not reply upon his enemies, or why he begged of God that he would preserve him. But I rather think that it is meant of his fal∣ling into some irrecoverable misery, to wit, that he was in danger to fall and to be utterly ruined, according to that of the prophet Jer. 20.10. all my familiars watch∣ed for my halting; and that this is added to move God to pity him, and to come in speedily to his help. And my sorrow is continually before me; that is, I am continually in heavinesse, partly by reason of my continuall misery, and part∣ly

through my grief for my sins that have brought these miseries upon me.

Vers. 18. For I will declare mine iniquity; I will be sorry for my sin.] Very many learned Expositours understand here by his iniquity and sin the punishment of his iniquity, and so make the meaning of the words to be this; that David would continually bewail the miseries which his sins had brought upon him. But I ra∣ther conceive, that having mentioned his danger and grief in the foregoing verse, he adds this, that he would still charge all that he suffered upon his sins, that he would still confesse and bewail them before God, even his sins, rather then his afflictions, either as a ground of his hope that God would hear his pray∣er, or as an argument whereby he seeks to move God to hear him.

Vers. 20. They also that render evil for good are mine adversaries; because I follow the thing that good is.] That is, because I labour to live holily and righteously. Yet some would restrain this to one particular, to wit, that ungodly men hated him, because he was so strict in his government for the punishment of sin.

PSALM XXXIX.

The Title. TO the chief Musician, even to Ieduthun.] The meaning is, that this Psalm was delivered to Jeduthun, one of the three chief Musici∣ans, 1 Chro. 25.1. or rather to his sons, and those other Levites that were of their severall Quires.

Vers. 1. I said, I will take heed to my wayes, &c.] The summe of what David saith here in the beginning of this Psalm is this, that being in great distresse (whether it were by reason of sicknesse, or of the conspiracy of his son Absalom against him, or any other particular, we cannot say) he determined to look narrowly to himself, that he did not offend with his tongue; and yet notwithstanding at last brake forth and spake unadvisedly with his lips. I said, I will take heed to my wayes, that I sin not with my tongue; that is, I resolved to watch so strictly over all my wayes, to keep my self blamelesse therein, that I might not so much as sin in my speech, to wit, either by way of muttering against God, or returning evil for evil to mine enemies, or by uttering any word that was not seemly for me. I will keep my mouth with a bridle; that is, I will restrain my self from speaking, as men keep beasts in from biting with a muzzle or bridle, to wit, by a firm resolution to keep silence however I was provoked, by a diligent watching over my self that I might no•• on a sudden forget my self, and by using all holy means to perform this which I had undertaken; as by observing my passions, and by a speedy suppres∣sing any discontented motions and swellings that might arise in my heart. For we must not think that David intended to give way to all kind of distempers in his heart, and resolved only not to discover them in his speech: but his meaning was, even by bridling his passions to keep his tongue in order; or at least, if his heart should boil through discontent, yet even then to bridle his tongue, if it were possible. As for that last clause, while the wicked is before me, I know some re∣strain it to wicked mens being present with him, to wit, that he would not speak a word whilst they were in his company, though they should never so much pro∣voke

him; and that lest they should take occasion to rejoyce or insult over him, to reproach him, or blaspheme Gods name. But I rather understand it thus, that he would be silent whilst he saw the wicked flourishing in great prosperity, or so long as God should be pleased to exercise him by the slaunders, revilings and persecution of such wicked men. However doubtlesse this he premiseth, either thereby to discover how exceeding great his sorrow was, in that being thus before∣hand resolved, yet he could not at last contain himself; or by way of seeking mercy at Gods hands, in regard his full purpose was to have bridled his tongue from all evil whatsoever, though he could not doe it.

Vers. 2. I was dumb with silence, &c.] That is, for a while I did what I resolved; I was so long wholly silent, that I seemed in a manner to be dumb, and not able to speak. I held my peace, even from good; that is, I forbare to speak what I might well and lawfully enough have spoken, as from alledging any thing that I might have said in mine own defence, from making my complaint to God, and desiring justice at his hands, and such like; to wit, lest by degrees I should have been brought to utter any thing that was evil, and whilst I intended only to speak that which was good, some unseemly word might suddenly slip from me; or lest mine enemies should misconstrue any thing I spake: and my sorrow was stirred; as if he should have said, At last my grief for wha•• I suffered began to work within me, or rather was encreased, to wit, by the addition of new miseries, or new provocati∣ons from mine enemies, or by suppressing it in silence, the hearts of men being apt to swell the more, and to be the more bitterly pained, when sorrow hath not a vent. I know these two last clauses are otherwise understood by some Exposi∣tours, to wit, that he held his peace even from speaking any thing that was good, and that for this he was afterwards grieved; or, that he was wholly silent, and his sorrow was stirred, that is, though his sorrow was stirred: but the first exposi∣tion is the best.

Vers. 3. My heart was hot within me, &c.] To wit, his eager desire to speak being as a fire shut up within him; or rather because his passions grew hot within him, and set him as it were on fire, his grief for the misery he endured, or his indigna∣tion against his enemies; whereby he became impatient, and unable to bear the miseries and wrongs he suffered, perhaps particularly that he should hear his ene∣mies reproach him to his face, and yet must keep silence: while I was musing, that is, whilst I sat plodding on my miseries, or thinking of many things in silence, but not speaking; or whilst I was musing whether I should speak, or still hold my peace; the fire burned, to wit, more and more, insomuch that not my heart on∣ly, but my whole body, seemed to be on a light flame. Thus I conceive the first part of this verse must be understood. Yet some do understand it of a holy zeal in him, which would not suffer him any longer to forbear speaking of good things. As for the last clause, then spake I with my tongue, the meaning of it doubtlesse is, that at last, not able any longer to contain himself, he brake forth into words of impatience and muttering against God: and many conceive that the words of impatience that he uttered are those that are added in the next verse. Yet some Expositours would have the meaning of it to be only this, that when he might

not ease his mind to men, he turned his speech at last to God, according to that which follows in the fourth verse.

Vers. 4. Lord, make me to know mine end, and the measure of my daies, what it is▪ that I may know how frail I am.] Or, what time I have here. Many learned Exposi∣tours take these to be those words of impatience, of which he said in the former verse, then spake I with my tongue: only some conceive, that David therein desired that God would presently put an end to his life, Lord, make me to know mine end, &c. as if he should have said, How long shall I be in this misery? since I am not like to see an end of my miseries, till I see an end of my daies, hasten therefore mine end, make me experimentally to know and see the full period of this transitory life of mine: and then others hold that he doth only herein expostulate with God concerning his laying so great afflictions upon him, notwithstanding the transitorinesse of his life, Lord, make me to know mine end, and the measure of my daies, what it is, &c. as if he should have said, Since, Lord, thou art pleased to handle me so severely, let me, I beseech thee, know how long the time is, that thou hast ap∣pointed me to live; that so I may see whether in likelyhood it may afford me a sufficient recompence for the miseries I now suffer: if thou hast appointed to lengthen out my daies for many ages to come, then indeed the hope of better daies hereafter might allay my grief; but if there be no such thing to be expect∣ed (as indeed there is not) must it not needs seem hard to me, that having so lit∣tle a while to live, my life should be thus imbittered with sorrows? Neither yet must we think that David did seriously hereby desire to know the just hour of his death, but only in the heat of his spirit, by intimating his assurance of the brevity of his life, to shew what just cause he had to be impatient, that he should be so continually in so sad a condition. But I rather, with others, take these words to be added by way of correcting that heat and impatience of spirit, and perhaps that murmuring whereinto with his tongue he had broken forth; Lord, make me to know mine end, &c. that is, cause me seriously to believe, and often to remember and lay to heart (which few do) the frailty and transitorinesse of mans life, that so I may the more patiently endure my troubles, as knowing that I cannot long live to endure them, and that I may provide for mine end, and prepare my self against my change comes. Yea it may also imply an approbation of Gods deal∣ing with him; as if he had said, Thou doest well, Lord, by these afflictions thus to take me off from the vanity of my former waies, and to make me see how frail a creature I am; and therefore I willingly submit to thy hand, Lord, make me to know mine end, &c.

Vers. 5. Behold, thou hast made my daies as a hand-breadth, &c.] According to the di∣vers expositions of the former verse, this also may be understood divers waies: to wit, either as spoken in a way of impatience; or as by way of correcting his impa∣tience; see the former Note: and mine age is as nothing before thee; that is, the time of my life is as nothing in respect of thee, who art eternall, before whom a thousand years are but as one day, 2 Pet. 3.8. verily every man at his best state, that is, in greatest strength, and in his most flourishing condition, is altogether vanity; see the Notes Job 7.16.

Vers. 6. Surely every man walketh in a vain shew, &c.] This seems to imply 1. that man himself is but an empty representation and appearance of a man, as when we see a man in a glasse or in a dream, a picture or shadow of a man, rather then a man indeed; and that because he is continually in such a frail and change∣able condition: 2. (which differs not much from the former) that the life of man is but an imaginary life, an appearance of life rather then a life indeed; namely, because it is so exceeding transitory, passing away in a moment, as a sha∣dow, Job 14.2: and 3. that the happinesse and the good things which he seems to enjoy, are but shadows of such things, there being no reall good nor happi∣nesse in them; his hopes are but vain hopes, and his enjoyments are vain: in the continuall labours and restlesse condition wherein he wearies himself (which is implyed in that word walketh) he wearieth himself for very vanity; as is more fully expressed in the following words, surely they are disquieted in vain, &c. All which agrees with that of the Apostle 1 Cor. 7.31. the fashion of this world passeth away; and that which is said of the prosperity of wicked men Psal. 73.20. As a dream when one awaketh, so, O Lord, when thou awakest, thou shalt despise their image.

Vers. 7. And now, Lord, what wait I for? my hope is in thee.] As if he should have said, Seeing the life of man is so transitory, and seeing all things whatsoever, about which men busie and trouble themselves, are but mere vanity, I will no lon∣ger disquiet my self, either about mine own miseries, or the prosperous conditi∣on of others, but place all my hope, O Lord, in thee: let others, if they will, set their hearts upon these earthly vanities; I have a better hope, which will se∣cure me against death, and against all changes of this world; for my hope, Lord, is in thee.

Vers. 8. Deliver me from all my transgressions.] That is, Pardon my sins, (for which indeed I am chiefly grieved) and free me from those afflictions which my sins have brought upon me.

Vers. 9. I was dumb, I opened not my mouth, because thou didst it.] This may be meant of all his afflictions in generall, or particularly of his silence when wicked men did reproach him, of which he had spoken in the foregoing verse: and it may be inserted here as an argument to move God to withdraw his hand, or not to expose him still to their derision and scorn.

Vers. 11. When thou with rebukes dost correct man for iniquity, thou makest his beau∣ty to consume away like a moth.] which is easily and soon crushed to dust; see the Note Job 4.19. Yet some understand this as if it were expressed thus, thou like a moth makest his beauty to consume away; that is, though thou dost not in a way of manifest vengeance bring some open judgements upon man to destroy him, yet by a secret curse thou causest his health and strength, and so also his beauty and comelinesse, to consume and wast away: and indeed thus the secret judgements of God upon men are usually expressed, as Isa. 51.8. the moth shall eat them up like a garment, and the worm shall eat them like wool; and Hos. 5.12. Therefore will I be unto Ephraim as a moth, and to the house of Iudah as rottennesse. However, the mea∣ning of the words is doubtlesse this; that when God undertakes to punish man for sin, whether it be in a way of fatherly severity, or as a judge powring out the

fiercenesse of his wrath upon wicked men for their iniquity, that is, according to what they have deserved, he soon consumes their beauty and glory. For the word rebukes, see the Note Psal. 6.1.

Vers. 12. Hear my prayer, O Lord, &c. for I am a stranger with thee, and a sojour∣ner, as all my fathers were.] See the Note 1 Chron. 29.15. This phrase, I am a stranger with thee, and a sojourner, is all one as if he had said, Either I am a stranger before thee, thou knowest I am a stranger here; or, I live by faith with thee, I set thee before mine eyes, and my heart is continually set upon thee, even whilst I am absent from thee, and live as a stranger here in this world; or, I am a stranger here in thy land, and am wholly herein at thy disposing. And this is added here as an argument to move God to hear and help him; partly because the conditi∣on of strangers was to be pittied, in regard they are subject to so many labours and troubles and dangers; and partly because esteeming himself a stranger in the world, that was but a while to live there, he did not set his affections upon things below, but did long and seek after that heavenly country whether he was travelling. As for that last clause, as all my fathers were, the drift of it is to desire, that as God had taken pity of them, and helped them, because they were strangers, so he would likewise deal with him.

Vers. 13. O spare me, that I may recover strength before I goe hence and be no more.] That is, I have but a little while to live here, and therefore let me have a little breathing time, some small recovery of strength, that I may have a little ease and refreshing before I die; see the Notes Job 14.6: or, either ease me, or I am a dead man; I cannot continue long in this misery, and therefore withdraw thine hand a little before I be irrecoverably gone; see the Notes Job 7.8, 9. For in∣deed this seems to be spoken with some heat of passion. Yet some conceive that David doth hereby desire some mitigation at least of his misery, that he might by faith be strengthened in spirit, and being freed from his terrours, he might depart in peace, and finish his course with joy.

PSALM XL.

Vers. 1. I Waited patiently for the Lord, and he enclined unto me, and heard my crie.] Those words in this Psalm vers. 6, 7, 8. sacrifice and offering thou didst not desire, &c. are clearly alledged by the Apostle as the words of Christ Heb. 10.5, 6, 7. Yet because in other places of the Psalm it is as clear, that David speaks of himself, most probable it is that he doth so throughout the Psalm; on∣ly in some places he speaks what properly belonged only to Christ, as being a type of Christ, and as concerning the flesh the father of Christ: see also the Note Psal. 16.1. As for these first words, David doth therein from his former experi∣ence encourage himself to present to God those following requests, vers. 11, &c. I waited patiently for the Lord, and he enclined unto me; that is, he bowed himself to me, or he bowed his ear to me, as in Psal. 17.6, and 31.2. (for he seems to repre∣sent God, as hearkning from on high to hear one crying out of a deep pit, as he speaks of himself in the next verse) or he enclined in his will to hear me. They

that understand the whole Psalm of Christ, hold that this is spoken of Christs wai∣ting upon God in the time of his agony and passion, and of Gods hearing his cries; as when he prayed in his agony, Father, if thou be willing, remove this cup from me, &c. and there appeared an angel unto him from heaven, strengthening him, Luk. 22.42, 43; and so likewise at other times in his passion, Heb. 5.7. when he had of∣fered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, and was heard in that he feared.

Vers. 2. He brought me up also out of an horrible pit, and out of the miry clay, &c.] That is, out of terrible and desperate dangers, from which there seemed to be no hope that I should ever have been freed. For to expresse this, he compares him∣self to one that was taken out of an horrible pit, that is, a deep pit, which by reason of its danger and darknesse, and the lamentable noises therein, must needs strike those that are there with terrour and horrour; or, as it is in the Hebrew, a pit of noise, so called, because of waters that falling into it with great violence, make a roaring dreadfull noise; or because of the struglings and outcries they make that are in it, or because when any thing is cast into deep pits, it will alwaies make a great noise: and where he stuck fast in miry clay, without a seeming possibility of getting out. And some refer this to the greatnesse of Christs terrours and sufferings, and his deliverance from them both. And set my feet upon a rock, and established my goings; that is, hath brought me into a sure and safe condition, where I might walk in my place without incumbrance or danger.

Vers. 3. And he hath put a new song into my mouth, &c.] To wit, both by afford∣ing me this new mercy, which occasioned the composing of this new song of praise; and by suggesting this Psalm by the inspiration of his holy spirit, for the use of his people, even praise unto our God: see also the Note Psal. 33.3. Many shall see it, and fear, and shall trust in the Lord; that is, Many shall take notice of the exceed∣ing danger whereinto I was brought by the afflicting hand of God, and how won∣derfully he did upon my prayers deliver me, to wit, either as being eye-witnesses of it, or by reading or hearing these things in my song (for seeing is sometimes put for hearing, as Exod. 20.18. and all the people saw the thunderings) and hereby they shall be brought, both to reverence thee with a filiall fear, and likewise to trust in thee in all their dangers. Yet some apply this also to Christ, to wit, that many seeing what Christ suffered for sin, should learn to fear sin, and seeing how God delivered him, should encourage themselves by his example to trust in God; and especially, that believing his suffering for them, they should assure them∣selves of salvation thereby.

Vers. 4. Blessed is that man that maketh the Lord his trust; and respecteth not the proud, nor such as turn aside to lies.] That is, that respects not men proud of their wise∣dome, power or greatnesse, so as to trust in them, or to fear them more then God: or rather, that when he sees wicked men, that cared not by what evil waies they advanced themselves, proudly exalting themselves in their flourishing estate and prosperity, and putting their confidence therein, yet doth not so far like or affect, or make account of, or mind and admire such men, as to approve of their way, and follow their example. For by such as turn aside to lies is meant, such as forsaking

God, as it were, do put their confidence in lies, that is, in outward things, or in their own wisedome or power, or any sinfull courses, or vain imagination, or whatever else which may seem to promise fair, but will deceive those that rely on them: see the Note Psal. 4.2. But they that take these also to be the words of Christ, by the proud and such as turn aside to lies, understand Pharisaicall Justiciaries, and false teachers.

Vers. 5. Many, O Lord my God, are thy wonderfull works which thou hast done, &c.] This proves what he said in the foregoing verse, concerning the blessednesse of the man that trusteth in the Lord: or it may be alledged as an argument to stir up himself and others to trust in God; to wit, because the many wonderfull works which God hath done throughout the world, do manifestly declare his almighty power and goodnesse and providence, even as did that deliverance which God had now afforded him in his particular; so that men may well be stirred up thereby to trust in God, and may count them happy that doe so: but especially those which he hath done for his people, which is expressed in the following clause, and thy thoughts which are to us-ward; wherein the word thoughts implyes Gods sollicitous care for them: they cannot be reckoned up in order unto thee; as if he had said, though men might think they had made a full recitall of them, with thee it would be found far short of what is in thy works.

Vers. 6. Sacrifice and offering thou didst not desire, &c.] They that hold this whole Psalm is only to be understood of Christ, say, that having spoken of the many wonderfull works which God had done for his people, here he mentions one par∣ticular, as the most wonderfull of them all, to wit, his sending him to expiate the sins of his elect people. Sacrifice and offering thou didst not desire; to wit, as things that were in themselves of any avail to satisfy thy justice for the sins of thy people, but only as they were types and shadows of that sacrifice which I was to offer for this end: for (saith the Apostle Heb. 10.4.) it is not possible, that the bloud of buls and of goats should take away sins. And hence it is, that in that place also the Apostle from these words proves, that the ceremoniall sacrifices were then abolished, and that God desired them not any longer; to wit, because having required them only as figures of a better sacrifice, when that was once offered, the other were to cease; He taketh away the first (saith he) that he may establish the second. But now if we understand these words as spoken by David concerning himself, yet chiefly with reference to Christ, and as spoken also in the person of Christ, who was to be of the seed of Da∣vid, & of whom David was a type; then accordingly these words may be here inser∣ted either 1. by way of tendring himself ready to obey the will of God in all things, who had done so much for him; Sacrifice and offering thou didst not desire, as if he had said, for all these great things that thou hast done for thy people, thou didst not desire sacrifices & offerings, to wit, chiefly or of themselves, as being things where∣in, as considered in themselves, thou couldst take no delight, but only as they were means appointed to stir us up to faith & repentance & new obedience (& indeed so the like expressions are often used, as Ps. 51.16. thou desirest not sacrifice—thou delightest not in burnt-offering, & Jer. 7.22, 23. I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices;

but this thing commanded I them, saying, Obey my voice, &c. see also Hos. 6.6. and Esa. 1.11.) no, the sacrifice that thou desirest is that of new obedience, without which all externall sacrifices are with thee of no esteem; which is intended in those fol∣lowing words, mine ears hast thou opened, or, as it is in the Hebrew, boared or dig∣ged: for hereby he means, either that he had given up himself, and that God had accepted him to be his servant for ever; (alluding to that law of boaring the ear of him that was to be a servant for ever, Exod. 21.5, 6.) or that God had made him most ready to hear and obey the commandments of God; whereas men are naturally like deaf men, for the hearing and obeying of the will of God, God had given him a hearing obedient ear, according to that Esa. 50.5. The Lord God hath opened mine ear, and I was not rebellious &c; or particularly, that God had caused him to understand the spirituall meaning of the sacrifices, and so he did not rest in them, but was carefull to consecrate himself unto the Lord. Or 2. by way of opposing Christs••offering up himself as a sacrifice for his people, to his own ina∣bility to return any thing to the Lord, proportionable to the mercies he had re∣ceived from him; which he doth by speaking thus, as in the person of Christ, Sa∣crifice and offering thou didst not desire, mine ears hast thou opened, to wit, by making me most willing to doe what thou enjoynest me. The Apostle, following the tran∣slation of the Septuagint, cites these words thus, but a body hast thou prepared me, Heb. 10.5: which is indeed all one in effect with this of Davids, mine ears hast thou opened: for ears opened, and fitted for hearing and obeying the will of God, do necessarily imply a body that must be imployed in Gods service; and so the ears may be here figuratively put for the whole body; and the rather in this place, because by the hearing of the ears a man is prepared to give up himself to the service of God, and the very end why Christ had a humane body was, that he might obey the will of his Father in dying for his elect people.

Vers. 7. Then said I, Loe, I come, &c.] This may be understood of David, Then said I, Loe, I come, &c. that is, when thou hadst thus wonderfully delivered me, and that I understood thou didst not require sacrifice in comparison of new obedi∣ence, or when thou hadst given me a hearing ear and a desire to obey thee, then did I most readily engage my self thereto. For the following words, in the volume of the book it is written of me, though some understand this of the book of Gods eternall decree (which, they say, in regard of the secrecy of that which is contai∣ned therein, may well be tearmed a book rolled up, as the Hebrew word transla∣ted volume doth indeed signify) yet because there is no probable reason, why this secret book should be here alledged, I doubt not but it is meant of the book of the old Testament, as is clear also by that which follows vers. 8. yea thy law is within my heart. Nor is there any cause to question, why David should say it was there particularly written of him, that he should delight to doe Gods will, &c. (for so that which was written in this book is expressed in the following verse,) 1. because what is there enjoyned in common to all Gods people, believers are wont to apply to themselves, as if it were written particularly of them; and 2. because it is there written of all the elect and regenerate children of God, that they shall thus readily and chearfully obey Gods will. But principally doubtlesse

this was spoken by David in the person of Christ, tendring himself to perform the will of God concerning mans redemption; Then said I, Loe, I come, that is, when thou hadst decreed, that not legall sacrifices, but my offering of my self as a sa∣crifice, should satisfy for the sins of thy people, then did I willingly undertake to come unto Jerusalem to suffer there what was appointed: or rather thus, when thou hadst opened mine ears, when thou hadst prepared me a body, then did I willingly enter upon this service: for indeed the Apostle doth clearly apply this to Christs coming in the flesh, Heb. 10.5, 6, 7. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, &c. Then said I, Loe, I come, &c. and then also that which follows, in the volume of the book it is written of me, must be understood of the predictions that were both in the promises and the types of the old Testament concerning the work of our Redemption by Christ, no particular place being cited, because Christ is indeed the main scope and summe of the whole Scriptures: whence is that which is said of Christ, Luk. 24.27. that begin∣ning at Moses and all the prophets, he expounded unto them in all the Scripture the things con∣cerning himself; and that Joh. 5.39.

Vers. 8. I delight to doe thy will, O my God, &c.] This David might truly say of himself; but chiefly it was spoken doubtlesse of Christs readinesse to doe that will of God, of which the Apostle saith, Heb. 10.10. by the which will we are san∣ctified, through the offering of the body of Iesus Christ once for all, according to that Luk. 12.50. I have a baptisme to be baptised with, and how am I straitned till it be accomplished! And indeed in others this disposition to doe the will of God can never be found, but as they are members of Christ, and by grace derived unto them from him. As for the next clause, yea thy law is within my heart, see the Note P••al. 37.31.

Vers. 9. I have preached righteousnesse in the great congregation, &c.] See the Notes Psal 22.25, and 31. It may be meant either of Davids sounding forth the praises of God for his faithfulnesse, &c. and so may be alledged here as an argument to move God to hear his following requests, because God is the readier to doe good to men, when they are carefull to give God the glory thereof: or rather, of Christs preaching the Gospel, by himself and his Ministers. Yea and some would include too his teaching men Gods righteous laws; which indeed he came not to make void, but pressed evangelicall obedience thereto.

Vers. 10. I have not hid thy righteousnesse, &c.] To wit, through fear or neglect.

Vers. 11. Withhold not thou thy tender mercies from me, O Lord, &c.] This doth clearly referre to that which went before. He had said vers. 9. I have not re∣frained (or withheld) my lips from publishing thy praise; and hereupon he in∣ferres, therefore withhold not thou thy tender mercies from me: and so vers. 10. he had said, I have not concealed thy loving kindnesse and thy truth; & with reference there∣to therefore he adds here, let thy loving kindnesse and thy truth continually preserve me. Thus David prayeth to be delivered from his danger. Yet many take both this, and the requests that follow, to be spoken in the person of Christ, praying to be freed from his terrours, or from his sufferings, by a glorious resurrection.

Vers. 12. Mine iniquities have taken hold upon me, &c.] See the Notes Psal. 38.4, and 31.10. and Deut. 28.15. so that I am not able to look up; that is, I am not able

to lift up my face, implying how sorely he was overburthened with his miseries, or with grief, discouragement and astonishment of spirit thereby. Yet they that apply the whole Psalm to Christ, understand this of the iniquities of the elect im∣puted to Christ. They are moe then the hairs of my head, therefore my heart faileth me: that is, my life faileth me, I am ready to die; or my wisedome, courage, confi∣dence and strength faileth me.

Vers. 14. Let them be ashamed and confounded together that seek after my soul, &c.] To wit, as men brought into so grievous and miserable a condition, that they are even ashamed of themselves. See also the Notes Psal. 35.26. Let them be driven backward and put to shame that wish me evil: see the Notes Psal. 6.10, and 35.4.

Vers. 15. Let them be desolate for a reward of their shame, &c.] That is, of their filthy and shamefull life; or rather, of the shame which they sought to bring up∣on me: let that shame which they endeavoured to cast upon me, befall them∣selves, as a just recompence of their evil intentions against me.

Vers. 16. Let all those that seek thee, &c.] (See the Notes Chro. 16.11, and Psal. 9.10. rejoyce and be glad in thee: see the Note Psal. 35.27. Let such as love thy salvation, that is, that neither hope for nor desire salvation from any other way, but only from thee, say continually, The Lord be magnified; see Psal. 35.27.

Vers. 17. But I am poor and needy, &c.] That is, destitute and afflicted. See the Note Psal. 34.6.

PSALM XLI.

Vers. 1. BLessed is he that considereth the poor, &c.] or, the sick or weak: and in∣deed there are many passages in the Psalm, as vers. 3, 4, 5, &c. that make this interpretation very probable. But if it be translated as it is in our Bible, by the poor is meant in generall the man that is in any distresse or affliction; Blessed is he that considereth the poor, that is, that so thinks of and weighs with himself the miseries that he undergoes, that he is thereby brought from his heart to pity him, and out of compassion to comfort, help and relieve him; or rather, that so considers of the man and his condition, as not to passe any harsh and uncharitable censures upon him, as to judge him a wicked man, and hated of God, because he is so afflicted, as Jobs friends dealt with him. And this David doubtlesse spake with reference to himself, yea and, as some think too, with re∣ference to Christ, because of that which is said afterwards vers. 9. which Joh. 13.18. is applyed to Christ. Because when David was in any great distresse, his ene∣mies were ready to conclude, that he was cast off and forsaken of God, therefore he doth here pronounce them blessed, that did better judge of those that were afflicted; yea and covertly he doth in effect desire a blessing from God upon those, that had carried themselves more friendly or comfortably to him in the time of his distresse, then others had done. As for the following words, the Lord will deliver him in time of trouble, and so on to the end of the third verse, I conceive they are meant of him that considereth the poor, and are added to make good what he had said concerning the blisse of such a man, and to shew how abundantly God

would reward him: yet they may be understood of the poor afflicted man; and so indeed they are understood by the most of our best Expositours, namely, that they are added as by way of confuting the unjust censures that are usually passed upon such a poor man; the world is ready to judge him accursed of God; but there is no ground for this, for on the contrary, the Lord will deliver him in time of trouble, &c.

Vers. 3. The Lord will strengthen him upon the b••d of languishing, &c.] That is, The Lord will comfort and support him in his sicknesse, and at length restore his strength again: thou wilt make all his bed in his sicknesse; that is, thou wilt give him ease and rest, and afford him all things requisite for his refreshing, as is done for a sick man when his bed is made soft by turning it (for it is in the Hebrew, thou wilt turn his bed) and by stirring and tumbling the ••eathers up and down, bolster, pillow, head, feet, every where, that there may not be a hard place left in it. But yet many Expositours understand this more generally, as a figurative ex∣pression of the comfort and support which God affords such a man in any di∣stresse whatsoever. Because men in great distresse and heavinesse of spirit are wont to cast themselves down upon their beds, and there to lye like men half dead, hence are these expressions, The Lord will strengthen him upon the bed of langui∣shing; that is, when he is cast down under any sore affliction, the Lord will sup∣port and help him, and not suffer him to sink under that pressure: thou wilt make all his bed in his sicknesse; that is, thou wilt allay and asswage his sorrows, thou wilt comfort his conscience, and give him inward quiet of mind; as when one gives ease to a sick man by making and turning his bed. Yea some take it thus too, that God would turn his bed of sicknesse to a condition of strength and health.

Vers. 4. I said, Lord be mercifull unto me, heal my soul, &c.] As if he had said, I have provoked thee by my sins to bring this misery upon me; therefore be mercifull and be reconciled unto me, and heal my soul, that is, heal me; see the Notes Psal. 6.2, 4, and 16.10: preserve my life, and save me from this distresse I am in; for I have sinned against thee: as if he had said, Seeing I acknowledge my sin, have mercy upon me, and heal me; or, Seeing thou only hast brought this upon me because I have sinned against thee, whether should I goe but to thee only to be healed? Or it may be understood of a spirituall healing; Heal my soul, to wit, of the sor∣rows wherewith it is wounded for my sins; or, Heal my soul by pardoning me; for so this expression is used, 2 Chron. 30.20, and so also in that clause Esa. 6.10. lest they see with their eyes, &c. and convert and be healed; which is expressed by our Saviour thus, Mark 4.12. lest at any time they should be converted, and their sins should be forgiven them. However the drift of inserting these words here I conceive is this; Intending to shew, as he doth in the following verses, how far his enemies were from considering of his condition as they ought to have done, he premiseth this, that he did not flatter himself in his sicknesse or distresse, but acknowledging his sin, craved mercy at Gods hands; but yet his enemies dealt most unmerci∣fully with him.

Vers. 5. Mine enemies speak evil of me, &c.] To wit, such as hated him, and were his professed enemies, because they were curbed by the strictnesse

of his government: When shall he die, and his name perish? See the Note Psal. 9.5.

Vers. 6. And if he come to see me, he speaketh vanity, &c.] That is, When mine enemy cometh to visit me in my sicknesse or distresse, he speaks nothing but falshood and flatteries, (see the Note Job 31.5.) to wit, in that he pretends to be sorry for me, and to comfort me, and to tender me his advice, and to doe for me any office of love in a friendly manner: his heart gathereth iniquity to it self, to wit, either 1. by adding sin to sin, in that he covers over his malice with such horrid hypocrisie; or 2. by inventing and contriving all the severall waies he can to ensnare me, or doe me some mischief, thereby seeking to satisfy and please his corrupt lusts and affections; or 3. (which I like the best) by observing all he can in me, and drawing what he can from me, and so laying all up together in his mind, as the ground of his unjust surmises and censures concerning me, or of encouraging himself with hope of my ruine, or of plotting some mischief against me: when he goeth abroad he telleth it; that is, he acquaints his companions, for their encouragement, with all that he had observed in me, or with that iniquity, those unjust surmises, he had gathered concerning me, or the wickednesse he had plotted against me.

Vers. 7. All that hate me whisper together against me.] That is, Both mine open and secret enemies; or, both he that came thus to visit me, and his companions, to whom he imparts his counsels.

Vers. 8. An evil disease, say they, cleaveth fast unto him, &c.] That is, an incurable disease, or an irrecoverable mischief hath so seized on him, that he can never be rid of it. Yea, because it is in the Hebrew, a thing of Belial cleaveth fast unto him, many Expositours hold, that hereby is meant some disease or mischief, that God had brought upon David in a way of vengeance for some horrid wickednesse he was guilty of; as if he had said, An evil disease or mischief with a vengeance doth now cleave fast unto him.

Vers. 9. Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lift up his heel against me.] That is, hath insolently and ungratefully, and in a most reproachfull and contemptuous manner risen up against me, and abused me, when I was in an afflicted and dejected condition. For in this phrase of lifting up his heel against him, he seems to allude to a beasts kicking at his ma∣ster by whom he is fed, or the custome of mens spurning at or trampling upon those that are cast down on the ground, in a way of despight and contempt. It is probable that David meant this of Ahithophel, or of some other that was in speci∣all favour with him; yea it may be meant of many, the singular number being put for the plurall. But yet because David was a type of Christ, and Christ in his sufferings was a pattern of all the faithfull, and doth indeed suffer in all his mem∣bers, our Saviour affirms that these words were fulfilled in Judas his betraying him, Joh. 13.18. that the Scripture may be fulfilled, He that eateth bread with me, hath lift up his heel against me. And though some conceive that Christ did omit the first words, mine own familiar friend, in whom I trusted, purposely because Christ did from the beginning know that Judas would betray him, Joh. 6.64. and could not therefore trust in him; yet I do not see but that the whole verse was applya∣ble

to Judas, and was intended by our Saviour, though he only mentioned the last words; and that because Christ chose him to be one of his disciples, his con∣stant houshold attendants, whom he tearmed his friends Joh. 15.15. and did al∣waies carry himself friendly to him, as to the rest, washing his feet amongst others, and tearming him friend, even when he came to betray him, Matth. 26.50. friend, wherefore art thou come? (as indeed his kissing of our Saviour did also carry an outward semblance of friendship on his part) and because it was indeed a matter of trust, at least in the judgement of others, that the word of reconciliati∣on and power to work miracles should be committed to him, that he should be admitted to such a familiar converse with Christ, and that he should be peculiarly trusted with the bag, Joh. 12.6.

Vers. 10. But thou, O Lord, be mercifull unto me, &c.] As if he should have said, Though so many do either openly or by secret treachery seek my ruine, and though they now confidently conclude I shall rise up no more; yet do thou, Lord, shew me mercy: and raise me up that I may requite them; that is, that I may punish them according to their demerits, as by turning them out of his court, or by some such publick dishonour. But however this he desired, not out of any thirst after private revenge, but out of zeal for Gods glory, and the welfare of the godly in the land; and as knowing that by his place, being the supreme magi∣strate, he was bound to punish all evil doers.

Vers. 11. By this I know that thou favourest me, because mine enemy doth not triumph over me.] This may be understood as an expression of Davids in the time of his sicknesse or distresse; as if he had said, By this I know well that thou favourest me, because mine enemies I am assured shall not prevail over me. But rather I conceive that it is added by way of rejoycing for his deliverance, (the Psalm be∣ing composed by him when God had recovered him, or at least when he was in a way of recovery) professing that hereby he was confirmed in the assurance of Gods love to him, or more particularly of Gods good will in appointing him to govern his people, because he had not suffered his enemies to triumph in his ruine.

Vers. 12. And as for me, thou upholdest me in mine integrity, &c.] Some under∣stand this of the safety and prosperity of his outward condition, which the word integrity in our Translation will not well bear. It is meant therefore of the inte∣grity of his heart and spirit; thou upholdest me in mine integrity, that is, because of the justice of my cause, and because of mine uprightnesse; or rather, in the midst of all these tryals, thou hast kept my heart sincere towards thee, and hast not suffered me to turn aside out of the right way. And settest me before thy face for ever; that is, thou hast taken me to be one of those whom thou dost singularly favour (and hast therefore chosen me to attend and serve thee in that Regal pow∣er thou hast conferred upon me; see 1 Kings 10.8.) whom thou wilt have in continuall remembrance, over whom thou wilt still keep a watchfull eye, that as thou hast at present, so thou mayest still upon all occasions deliver me and preserve me, and whom thou wilt admit to enjoy thy blessed presence for ever in heaven.

Vers. 13. Blessed be the Lord, &c. Amen and Amen.] This word Amen, subjoy∣ned in the close of any prayer, signifies both an earnest desire that what is prayed for may be, and a firm believing that so it shall be. And whereas the Hebrews di∣vide the Psalms into five books, (which yet Luke speaks of as one intire book, ••earming it the book Psalms, Act. 1.20.) here they end the first book. And in∣deed with the like close of Amen and Amen, and Hallelujah, all the other do likewise end; as may be seen in the end of Psal. 72, 89, 106, and 150.

PSALM XLII.

The Title. TO the chief Musician, Maschil, &c.] See the Notes upon the Titles of the 4. and 32. Psalms: for the sons of Korah, who were singers in the Tabernacle and Temple, 1 Chro. 6.22, 31, and 2 Chro. 20.19. and so this Psalm was composed for them, and delivered to the master of their quire, and that in Davids daies was Heman, 1 Chro. 6.33. It may indeed be read also Maschil of the sons of Korah: and therefore some conceive that the eleven Psalms which have this Title, were composed by some of the sons of Korah, either in the Babylonian captivity, or at some other time, perhaps in Davids daies; which some judge the more probable, because they conceive it to be that Heman of the stock of Korah, who is mentioned 1 Kings 4.31. amongst those men of eminent note whom Solomon excelled in wisedome; and that Solomon is the rather compared with him, because Solomon also excelled in poetry, and composed many Songs, as this Heman also did. But for that, see the Note there. I rather conceive it was composed by David for the sons of Korah: and because he complains of so long ab∣sence from the house of God, some think it more probable that his exile in Sauls daies, then when Absalom drave him from Jerusalem, was the occasion of compo∣sing this Psalm. But for this, see the Note Psal. 43.1.

Vers. 1. As the hart panteth after the water-brooks, so panteth my soul after thee, O God▪] Not being so much grieved for the losse of his goods, honours, or other outward contentments, as for his absence from Gods house, he compares his ear∣nest desire to enjoy Gods presence in his Ordinances, to a harts panting or bray∣ing after the water-brooks; because the hart being of a very hot and dry consti∣tution, is usually exceeding thirsty, especially in summer, or when she is hunted, and dwelling in the desarts where there is little water, doth therefore the more earnestly pant and bray after the water-brooks to quench her thirst; and (say some) to save her self also from the hounds that pursue her.

Vers. 2. My soul thirsteth for God, for the living God, &c.] Who is the fountain of life, Psal. 36.9. the fountain of living waters, Jer. 2.13. abundantly refreshing those that come to him. When shall I come and appear before God? to wit, in his Sanctuary. And this implyeth also his hope, that in due time God would bring him thither.

Vers. 3. My tears have been my meat day and night, &c.] To wit, either 1. be∣cause with abundance of tears, gliding down his cheeks, his mouth was so filled, that he might swallow them like meat; or at least because God gave him, as I may say, his belly full of weeping; and therefore elsewhere in a like expression there

is expresse mention made of the plenty of tears, Psal. 80.5. Thou feedest them with the bread of tears, and givest them tears to drink in great measure: or 2. because he did as duely weep as he did eat his meat, yea his tears were usually mingled with his meat, according to a like expression Psal. 102.9. I have eaten ashes like bread, and mingled my drink with weeping: or 3. because forsaking his meat he gave him∣self wholly to weeping, that was in stead of his food: or 4. because it was plea∣sing and delightfull to him, and did strengthen and revive him, as meat doth a hungry man. While they continually say unto me, Where is thy God? as if they should have said, Hath not that God whom you served so zealously, and on whom you relyed with such confidence, forsaken you at last? And thus, which grieved Da∣vid most, the name of God was dishonoured.

Vers. 4. When I remember these things, I powre out my soul in me, &c.] That is, Giving the reins to my grief, I powre out my sorrow in tears and complaints, &c. see the Note 1 Sam. 1.15: or rather, I die and faint away with grief; see the Note Job 30.16. As for those words, when I remember these things, though some would have them referred to that which follows, concerning his former resorting freely to the house of God; yet I conceive they must necessarily be referred to what he had said before, both concerning his absence from and his longing after Gods presence in his Sanctuary, vers. 1, 2. and likewise concerning his enemies upbrai∣ding him therewith, vers. 3. Only indeed in the following words, he makes his for∣mer liberty the reason why the remembrance of those things was so bitter to him; for, saith he, I had gone with the multitude, &c.

Vers. 5. Why art thou cast down, O my soul, &c?] To wit, with grief? for heavi∣nesse in the heart of man maketh it stoop, Prov. 12.25. Hope thou in God, for I shall yet praise him for the help of his countenance, that is, the help afforded me by his graci∣ous presence, or by his looking favourably upon me; implying that if God would but shew himself, or look favourably upon him, it would be enough. Yea I conceive that this expression he the rather useth, because as by his being driven from Gods Sanctuary, the place of Gods speciall presence, the Lord did as it were hide his face from him; so by bringing him back thither, he hoped the Lord would again look favourably upon him. And this he opposeth to that bitter taunt of his enemies, where is now thy God?

Vers. 6. O my God, my soul is cast down within me, &c.] See the former Note: therefore will I remember thee from the land of Iordan, that is, the land beyond Jor∣dan; and of the Hermonites, that is, the people inhabiting by Hermon, a mount in the utmost North-east bounds of the land of Canaan (yet because Hermon was a long track of hills, some conceive that those hills are here called the Hermonites (as those mountains that divide Germany and France from Italy are called the Alps) and that they are mentioned thus in the plurall number, because David at seve∣rall times hid himself sometimes in one of these hills, and sometimes in ano∣ther:) from the hill Mizar; which might be some hill in those parts not mentio∣ned elsewhere in the Scripture; or, if we read it, from the little hill, as it is transla∣ted in the margin of our Bibles, it may be meant of the hills in the South of Judea, which were little hills in comparison of Libanus and Hermon on

the North and Northeast (and so the utmost bounds of the land of Judea are mentioned both on the East, North and South) or of mount Hermon, and that he calleth it, though a great mountain, a little hill, in respect of Sion, which he so greatly magnifyed for its spirituall dignity, or with relation to the farthest part of Hermon, where the hils are but little. However the meaning is doubtlesse this, that being cast down for his forced exile from Gods Sanctuary, to cheat himself herein, even where he was farthest distant from it, from the farthest parts of the land, whither he was glad to retire, he would remember God, to wit, either 1. as looking towards the Tabernacle, and by faith in spirit representing to him∣self Gods gracious presence there, whilst he was absent in body; or 2. as remem∣bring the great things that God did for his people, when he first brought them into the land of Canaan, in those places without Jordan, where he then wandred up and down and hid himself; as namely their victories over Sihon and Og, &c. or 3. as remembring Gods power, faithfulnesse, goodnesse and promises.

Vers. 7. Deep calleth unto deep at the noise of thy water-spouts.] As if he had said, When thou dost with great terrour break forth in displeasure against me, di∣vers and many overwhelming calamities do fall upon me, as if they did call and invite one another to come, that they might all together violently rush in upon me, or that they might follow thick and close one in the neck of another; even as when great slouds or showres of rain do break in upon men, and are in danger to overwhelm them: and therefore he adds, all thy waves and thy billows are gone over me. By Gods water-spouts are meant the showres of rain, which come pou∣ring down from heaven, see the Note Job 38.25. (whereto comparing his trou∣bles, he covertly acknowledgeth that they came all from God) and the noise of these water-spouts is the noise that these showres of rain make, when they fall down upon the earth, or the claps of thunder that are with and before these showres. And as for that first clause, Deep calleth unto deep, either he alludes there∣in to the mighty flouds of rain powring down from the clouds above, and the streams breaking forth from the fountains of the great deep beneath, one calling upon the other as it were, that they might together overwhelm a poor crea∣ture; or to the overflowing of severall rivers, after such rains, whose waters by that means come together, as if they had called upon one another that they might meet in one; or rather to the waves of the sea, that come tumbling in toge∣ther, or follow close one upon the neck of another, as if each wave invited ano∣ther; or else to the many mighty breaches that will be in the sea in a tempest, whereinto one after another the ships seem to sink, as if they should never rise up again, as if one of them called to the other to come in to the swallowing up of such poor weather-beaten vessels, according to that of the Psalmist Psal. 107.26. they mount up to the heaven, they goe down again to the depths; their soul is melted be∣cause of troubles.

Vers. 8. Yet the Lord will command his loving kindnesse in the day time, &c.] That is, He will effectually assure my heart of his love; or rather, He will with autho∣rity and power send deliverance and blessings, the fruits and manifestations of his loving kindnesse to me. The like expression we have Deut. 28.8, and Psal. 44.4.

and the ground of it is, because if God wills any thing to be done, it is enough; and because both the angels and all other creatures are ready as it were at Gods command to help his servants: and in the night his song shall be with me; see the Note Job 35.10: and my prayer unto the God of my life; to wit, either by way of praising God for that his mercy, or by way of seeking farther to God upon the encouragement of that he had already done for him. Yet some understand this last clause to be added in this sense, that till God did command his loving kindnesse in the day time, &c. he would follow God with his prayers, the known means of obtai∣ning mercies from him.

Vers. 9. I will say unto God, my rock, Why hast thou forgotten me?] See the Notes Deut. 32.4, and Psal. 13.1.

Vers. 11. I shall yet praise him, who is the health of my countenance.] Thus he calls God, either 1. because God was ever his present and apparent help, whom by the eye of faith he did still behold, and by experience did find ready at hand to help him, and to cause him to see his salvation; or 2. because to him only he was to look in expectation of help; or 3. because the help that he knew God would afford him would chear up his countenance, and clear it from shame and weeping, and enable him to hold up his head, and shew his face amongst men, with courage and comfort.

PSALM XLIII.

Vers. 1. JVdge me, O God, and plead my cause, &c.] That is, Clear mine innocency, and deliver me from mine enemies; see the Notes Deut. 32.36, and Ps. 35.1. against an ungodly nation, to wit, Saul and his wicked crew, or ra∣ther Absalom and his conspirators. And accordingly we must understand the following clause, O deliver me from the deceitfull and unjust man, either indefinitely, as spoken of all his unjust and treacherous enemies, or particularly of Saul, who often pretended fair to him, when he sought his ruine; or rather of Ahithophel, a man of noted subtilty, or Absalom, who had cunningly stolen the hearts of the people from him, and pretended a sacrifice at Hebron, when he meant to rise up in rebellion against him: For this seems most probable, because he speaks vers. 3. of going to Gods holy hill, to wit, mount Sion, where the Ark was not in Sauls time: unlesse we will say, that though David penned this Psalm with reference to his exile in Sauls daies, yet he used that expression, because he penned it after he was settled in the throne, and had removed the Ark to Sion; which seems not so probable. However, doubtlesse he mentions the ungodlinesse, injustice and de∣ceitfulnesse of his enemies, thereby to move God to pity and help him.

Vers. 2. For thou art the God of my strength.] That is, the God that givest me strength, and art my strength. See the Note Exod. 15.2.

Vers. 3. O send out thy light and thy truth, &c.] That is, Manifest thy loving kindnesse and favour to me to the chearing of my heart, by sending me help, and directing me what to doe, that so I may come again to thy house, where I may enjoy the light of thy presence, Word and Ordinances, and the truth of thy pro∣mises

may be made good unto me. See the Notes 2 Sam. 22.29. Esth. 8.16. Job ••9.••. and Psal. 27.1. Yet some would have the accomplishment of Gods promi∣ses to be all that is desired in these words; O send out thy light and thy truth, that is, By doing what thou hast spoken, cause the light of thy promises to shine forth clearly, which now seem to be obscured and overclouded. As for the following clause, let them lead me, let them bring me unto thy holy hill and to thy tabernacles, though some hold this is meant of the hill whereon Kiriath-jearim stood, whether the Ark was removed in the daies of Samuel, 2 Sam. 7.1. yet I rather take it to be meant of mount Sion, for which see the Note above vers. 1. and that he speaks of Gods tabernacles in the plurall number, either 1. because the Ark was removed to severall places before it came to be settled in the Temple; or 2. because the ••ent or tabernacle which David pitched for the Ark, and the tabernacle which Mo∣ses built, were in two severall places all Davids time, see 1 Chro. 16.37, 38, 39; or 3. because the tabernacle consisted of two parts, to wit, the holy place and the most holy.

Vers. 4. Vpon the harp will I praise thee.] See the Note Psal. 33.2.

Vers. 5. Why art thou cast down, O my soul? &c.] See the Notes Psal. 42.5, 11.

PSALM XLIV.

The Title. TO the chief Musician for the sons of Korah, Maschil.] See the Note upon the Title Psal. 42. By many passages of this Psalm it seems probable, that it was not composed by David (because the people of Israel were never in his daies in so sad a condition as is here described) but that rather it sets forth their condition in the Babylonian captivity, or after∣wards under the persecution of Antiochus Epiphanes in the daies of the Macca∣bees, and was therefore composed by some of Korahs posterity, or some other holy man of God that lived in those times. Yet there are some learned men that do rather think it was composed by David, and that to represent the calamitous condition of Gods people by reason of the oppression of the Philistines, and other neighbouring nations, even from the daies of Samson unto his time: which indeed is very likely, if not most probable.

Vers. 1. We have heard with our ears, O God, our fathers have told us, what work thou didst in their daies, &c.] In the name of the whole Church the prophet here mentions what had been by tradition from their fathers reported to them, to wit, what work he did in their daies: where the singular number is put for the plurall, what work, that is, what great and glorious works he did in those times; or else it is meant of that great work particularly, of putting the Israelites into possession of the land of Canaan, of which he speaks in the following verse, How thou didst drive out the heathen with thy hand, and plantedst them, &c. see the Note 2 Sam. 7.10.

Vers. 3. Thine arm and the light of thy countenance.] That is, thy favour. See the Notes Numb. 6.25, 26, and Psal. 4.6.

Vers. 4. Thou art my king, O God, &c.] That is, Thou, who hast formerly done such great things for thy people, art my king; (it is the people of Israel that here

speaks as one man, as being all united in body) therefore as a king command deli∣verances for Iacob; for which see the Notes Psal. 42.8, and 20.1, and 24.6.

Vers. 5. Through thee will we push down our enemies, &c.] See the Notes Deut. 33.17: through thy Name, that is, through thy help, see the Notes, Psal. 20.5, 7. will we tread them under that rise up against us; that is, we should subdue them with ease, and use them with contempt, if thou wouldest assist us.

Vers. 7. And hast put them to shame that hated us.] See the Note Psal. 40.14.

Vers. 9. But thou hast cast us off, &c. and goest not forth with our armies.] To wit, as our Captain, to help us against our enemies. He may seem herein to allude to that ancient custome of carrying out the Ark with them in their wars.

Vers. 11. Thou hast given us like sheep appointed for meat, &c.] And not reserved for breeding or for wooll. The meaning of this expression is, that God had brought them into such a condition, that they were in the power of their ene∣mies, as sheep are in the hands of the butcher, being no way able to resist them, slaughtered every day, or in imminent danger to be slaughtered, no man making any conscience of taking away their lives; and as if God esteemed them a people good for nothing, but to be devoured with delight by their enemies: and hast scattered us among the heathen; and so those that were not slain, were sold for slaves.

Vers. 12. Thou sellest thy people for nought, &c.] What is meant by Gods selling his people, see in the Note Deut. 32.30: But by selling them for nought here is meant, either that they were sold amongst the heathens at a poor, base price, for little or nothing as we use to say; or that they were given up to their enemies, as a thing of no value; or that, whereas when men sell any thing, they use to receive a valuable price for it, God had parted with his people, and received nothing for them; which some think is also intended in the following words, and dost not en∣crease thy wealth by their price: as if they had said, Thou gettest nothing, but only loosest by the bargain, in that thou hast lost the people that were thy portion and inheritance, and hast not taken any other people in their stead; yea in that the people to whom they were sold, did not yield him any acknowledgement, nor did him any homage, as a recompence for his losse. But indeed others understand this last clause, and dost not encrease thy wealth by their price, either 1. as intimating at what a low rate they were sold; God did not doe as men use to doe, that seek to enhaunce the price of what they sell, making what tryall they can to see who will give most: or 2. as implying, that God had not done it with expectation of some greater benefit, that might redound to him hereafter; as those that when they sell not for present money, do sell at the dearer rate: or 3. that God suffered their enemies to have them upon what price and condition they pleased, in that he made them not pay dear for their conquest, but suffered them to subdue them so easily, without any considerable losse or dammage to themselves. But however, observable it is, that whilst they call themselves still Gods people, Thou sellest thy people for nought, there is therein an intimation of their hope, that yet for all this God would at last remember the interest he had in them.

Vers. 14. Thou makest us a by word among the heathen, &c.] See the Note

Deuter. 28.37: a shaking of the head among the people; see the Note Job 16.4.

Vers. 15. My confusion is continually before me, &c.] That is, It is ever in my mind, that I can never forget it; or, I am continually an eye and ear-witnesse of that which overwhelms me with confusion, to wit, the reproaches of their ene∣mies: and the shame of my face hath covered me; that is, my face is full of shame and blushing; or, I am so ashamed, that I dare not look up, and am loth men should see me.

Vers. 16. For the voice of him that reproacheth and blasphemeth, &c.] To wit, not us only, but even our God also: by reason of the enemy and avenger; see the Note Psal. 8.2.

Vers. 17. Yet have we not forgotten thee, &c.] To wit, by forsaking the true Re∣ligion to please our enemies: and this is alledged as another argument to move God to help them.

Vers. 19. Though thou hast sore broken us in the place of dragons, &c.] That is, though thou hast sorely afflicted us, in a place of horrid terrours & desperate dan∣gers, being continually in the power of men, fierce and cruell as dragons. He al∣ludes to those dens and wildernesses, which were usually the habitation of dra∣gons, as was that great and terrible wildernesse Deut. 8.15. which the Israelites went through, wherein were fiery serpents and scorpions; and to the same purpose also is the following clause, for even therein likewise there may be an allusion to the dreadfull darknesse of those dragons dens: and covered us with the shadow of death, concerning which see the Notes Job 3.5, and Psal. 23.4.

Vers. 20. If we have forgotten the name of our God, &c.] That is, if we have for∣gotten our God, to wit, by any defection to their Idol-Gods; see the Note Psal. 5.11.

Vers. 21. Shall not he search this out? &c.] That is, If this we had done, it could not have been hid from God; and he therefore knows that it is not so; to him we appeal. Or, If we had done this, God would have known it, and would have called us to an account for it; the temptation of Gods seeming to have forsaken us would not have excused us, and therefore we durst not doe it. For he knoweth the secrets of the heart; and much more such open defections to Idolatry.

Vers. 22. Yea, for thy sake are we killed all the day long, &c.] That is, So far are we from any such apostatizing from thee, that for thy sake, and the constant pro∣fession of thy truth, are we continually afflicted and martyred: (and this he al∣ledgeth also to move God thereby to plead their cause.) And indeed the suffe∣rings of the faithfull, both in Babylon and in the daies of the Maccabees, were for their constancy in the true Religion; and therefore doth the Apostle urge this place to encourage Christians in their sufferings, Rom. 8.36. we are counted as sheep for the slaughter: see above vers. 11.

Vers. 24. Wherefore hidest thou thy face, and forgettest our affliction, &c.? To wit, notwithstanding we have not forgotten thee, as they had said before vers. 17. see the Note Psal. 13.1.

Vers. 25. For our soul is bowed down to the dust, &c.] That is, Through the hea∣vy weight of our afflictions, we are brought down to the lowest degree of misery;

or we are as dead men ready to drop into the grave: see the Notes Psal. 6.5, and 22.15. Our belly cleaveth unto the earth, that is, we are no better then dead men; or, we are irrecoverably cast down and trodden under foot. Yet some would have this understood of their falling down on the ground, and lying there till their bellies seemed as it were to be glued to the earth, by way of humbling them∣selves before the Lord.

Vers. 26. Redeem us for thy mercies sake.] That is, thereby to manifest and magnify thy mercy; or, because thou art mercifull. And thus though they had before alledged their integrity, vers. 17, 18, 19; yet now for the procuring of help, they plead nothing but Gods mercy.

PSALM XLV.

The Title. TO the chief Musician upon Shoshannim, for the sons of Korah, Maschil. A Song of loves.] See the Note upon the Title Psal. 42. The last words, a song of loves, shew that the Psalmist, whoever it was, composed this Psalm, as an Epithalamium or marriage-song. Now though the Apostles testimony Heb. 1.8, 9, that what is said here vers. 6, 7. is spoken of the Messiah, be a sufficient proof, that the main scope of this Psalm is to set forth the love of Christ and his Church, Christ the Bridegroom, and the Church his spouse and bride, as they are called Joh. 3.29. (and therefore indeed there are some passages in the Psalm, as in vers. 2, 6, and 16, which cannot properly be ap∣plyed to any but Christ) yet I hold it most probable, that it was also written with respect unto Solomon, (as a type) and his marriage with the daughter of Pha∣raoh (of which see the Note 1 Kings 3.1.) and that because there are many passa∣ges, that seem clearly to allude at least thereto, as is evident vers. 8, 9, 10, &c. and because it is much like the Canticles or the Song of Solomon, and as it were an Epitome of that. So that I conceive it is called A song of loves, not as some would have it, because it sets forth the love of God to his Jedidiah, (of which see the Note 2 Sam. 12.25.) but because it celebrates how lovely Solomon and his bride were to be to each other; but especially the spirituall love of Christ and his spouse the Church. As for that word Shoshannim, To the chief Musician upon Sho∣shannim, thereby doubtlesse is meant, either some song that began with this word, to the tune whereof this Psalm was to be sung; or some musicall instrument that was to be used in the singing of it. And because the word seems clearly to be for∣med of an Hebrew word that signifyeth six, it is most probable that thereby is meant six-stringed instruments; or, as some would have it, instruments whereon were many engravings of lillies, which are six-leaved flowers. And indeed some Interpreters, because of that derivation of the word, do thus translate it, upon Shoshannim, that is, upon lillies: and that either as in reference to their wedding garlands, that were made much of lillies; or as intending by these lillies, Christ and his Church, who are indeed often for their sweet and beautifull graces, and for their flagrant love one to another, compared to lillies, as Cant. 2.1, 2. I am the rose of Sharon, and the lilly of the valleys, As the lilly among the thorns, so is my love among the daughters.

Vers. 1. My heart is enditing a good matter, &c.] That is, matter of singular ex∣cellency, pleasure and delight. The drift of this preface was to shew, that the ar∣gument of this Psalm was concerning great and high mysteries; it was not meant merely of an earthly mortall prince, but of a person of far greater excellency, and contained those things, which being read with understanding must needs be pleasant and delightfull, asswaging the sorrows and chearing the hearts of those that read them. It is in the Hebrew, My heart boyleth or bubleth up a good matter, and this expression seems to intimate, that his heart being enflamed by the spirit with the love and admiration of Christ and his kingdome, and even leaping for joy at the consideration thereof, he was stirred up with such a fervent desire to de∣clare these things, that he could not forbear to powre them forth with plenty of words. I speak of the things which I have made, that is, the verses which I have made, or rather, the things which I have expressed in this my poem, concerning the king, to wit, Solomon, but chiefly the King of kings, the promised Messiah. As for those last words, my tongue is the pen of a ready writer, that is, a quick writer, or a short-hand writer, or a ready expounder of the law, see Ezra 7.6. they seem to imply, 1. that he should write and speak nothing, but what came from his heart; 2. that his pen and tongue were guided by the Holy Ghost, as the pen is by the hand of the writer; 3. that he did with much alacrity and readinesse of mind write and utter what the spirit did dictate to him; and 4. that he did it not after much study and meditation, but by the present and speedy prompting of Gods spirit. Yea some would have it also imply the elegancy of his speech, because those that write most neatly do not stay long upon the drawing of their letters, but write with a ready and a nimble stroke.

Vers. 2. Thou art fairer then the children of men, &c.] Here the Bridegroom is ex∣tolled 1. for his beauty; this being one thing which makes a man amiable in the eyes of his spouse, and which usually procures a prince favour amongst his people, If we refer it to Solomon, it must be taken as a poeticall expression of his surpas∣sing comelinesse, namely, that he was fairer then any other person. But understan∣ding it of Christ, whom doubtlesse the Psalmist did chiefly intend, it must be refer∣red to that spirituall beauty, whereof the prophet speaks Isa. 33.17. Thine eyes shall see the king in his beauty: for herein Christ, though true and very man (which is here implyed) did surpasse all the children of men; 1^st, in that he was also true and very God; 2^ly, in that he was free from the least stain & blemish of sin, holy, harmlesse, un∣defiled, separated from sinners, Heb. 7.26; 3^ly, in that he was adorned with the gifts and graces of Gods spirit in all excellency and perfection, far above all other men whatsoever, for in him were hid all the treasures of wisedome and knowledge, Col. 2.3. he was full of grace and truth, Joh. 1.14. neither did God give the spirit by measure unto him, Joh. 4.34; and 4^ly, in that his life was so transcendently just and holy. And therefore though in other respects, namely in regard of his humbled and low estate and passion, that was true which the prophet spake Isa. 53.2. he hath no form nor comelinesse; and when we shall see him there is no beauty that we should desire him: yet in regard of this spirituall beauty, he excelled all the children of men. And 2. for his eloquence, grace is powred into thy lips. For by grace in the lips is meant speech or

power of speaking so, as may procure grace and favour amongst men, which we call speaking with a grace, according to that Eccles. 10.12. The words of a wise mans mouth are gracious, that is, procure great favour and acceptance: or, that may work grace in others, that may minister grace unto the hearers, as the Apostle speaks Eph. 4.29. and then this phrase of powring forth this grace into his lips doth im∣ply, both that it was plentifully powred forth upon him, & that it did abundantly flow forth from him. Now though this was indeed eminent in Solomon, insomuch that all the earth sought to Solomon to hear his wisedome, 1 Kings 10.14. yet was it far more clearly accomplished in Christ, both in regard of the matter of his teaching, the glad tidings of salvation in the sweet and precious promises of the Gospel; and also in regard of its mighty efficacy in working upon the consciences of men, especially in his own personall teaching; whence it is said, that all bare him witnesse, and wonder'd at the gracious words that proceeded out of his mouth, Luk. 4.22. that he taught them as one having authority, and not as the Scribes, Mat. 7.29. and that never man spake like him, Joh. 7.46. As for the last clause, therefore God hath blessed thee for ever, some conceive that it holds forth the effect of those glorious endowments he had before spoken of, namely, that upon those two grounds, because of his beauty and the grace of his lips, therefore God had blessed him for ever, by con∣ferring upon him an everlasting kingdome, according to that Joh. 10.17. There∣fore doth my Father love me, because I lay down my life, &c. and that Phil. 2.8, 9. He humbled himself, &c. wherefore God also hath highly exalted him, &c. But others (and I think better) take this to be added, as the cause of those endowments formerly mentioned; therefore, that is, in conferring these excellent gifts upon thee, God hath blessed thee for ever, Gods blessing being the cause of conferring them upon thee for the perpetuall good of thy people; or, therefore, that thou mightest excell all others in thy beauty and the grace of thy lips, and mightest work these things in others, God hath blessed thee for ever.

Vers. 3. Gird thy sword upon thy thigh, O most mighty, &c.] Here the Bridegroom is extolled for his regall dignity, or for his prowesse and power in military affairs, which is a great ornament to kings, that are exalted of God for the preservation of their kingdomes. Only it is expressed in a poeticall manner, as by way of en∣couraging him to make use of, and to shew forth his power; Gird thy sword upon thy thigh, that is, Take unto thee thy royall authority; or, shew forth thy prowess and royall power, and arm thy self, for the subduing of the elect, the defence of thy people, and the vanquishing of thine and their enemies. For the sword is here mentioned, as the ensign of regall power, as it is Rom. 13.4. or, as the arms where∣by he should vanquish his enemies: and hereby, as we refer it to Christ, is meant the word of God, that sharp two-edged sword which comes out of the mouth of Christ, Rev. 1.16. As for the last words, with thy glory and thy majesty, they import as much as if it had been said, as becomes thy glorious estate and majesty; or, whereby, as the ensigns of thy prowesse and regall power, thou maiest appear glori∣ous and full of majesty, and so become renowned and famous, not only amongst thine own subjects, but even amongst thine enemies also, and maiest defend thy majesty and dignity against all principalities and powers whatsoever.

Vers. 4. And in thy majesty ride prosperously, &c.] That is, Go on successefully in the exercise of thy regall power, and in conquering and subduing all thine ene∣mies. And indeed because Solomon lived in so great peace, it is evident that this was principally meant of one greater then Solomon, even of Christ, and so implyed a prophesie, that he should proceed on with wonderfull speed and suc∣cesse, and that for a long time together (for so much that word ride prosperously doth import) in vanquishing Satan, and in conquering and subduing the world by the ministry of the Gospel. As for the following words, because of truth and meeknesse and righteousnesse, some conceive that these are spoken of, as the chariot whereon he should ride in triumph, and become glorious and renowned in the world. However I conceive they do clearly affirm, that as by these Solomon should prosper in the exercise of his regall power, and become a glorious King, (and not only by outward pomp, much lesse by violence, injustice and oppressi∣on, as many other princes sought to doe) according to that Prov. 20.28. Mercy & truth preserve the King, and 16.12. the throne is established by righteousnesse: so also much more that Christ should prosper and prevail, first, by truth, that is, his faithful∣nesse in making good his word to all that rely thereon, and by the truth of the Gospel revealed wholly by him; secondly, by meeknesse, causing him not to dis∣regard the meanest, and to spare & pardon his bitterest enemies, when they submit themselves to him, see Za. 9.9; and thirdly, by righteousnesse, both in being exactly just to all in the administration of his regall power, and also by bringing in that everlasting righteousnesse Dan. 9.24, whereby sinners are justifyed before God, yea and by making his subjects also inherently righteous. Yet some hold that truth and meeknesse and righteousnesse are here mentioned, not as the means whereby he should prevail, but as those things for the maintenance whereof his power should be im∣ployed.

And thy right hand shall teach thee terrible things.] That is, By thine own almigh∣ty power, without any help from others, thou shalt accomplish those things wherein thou shalt be terrible to thine enemies. For this expression, that his right hand should teach him terrible things, seems only used to imply, either that by his power he should be enabled to doe terrible things, because teaching ena∣bles men to doe what they are taught; or that by his almighty power he should experimentally see what great and terrible things should be done by him.

Vers. 5. Thine arrows are sharp in the heart of the kings enemies, &c.] That is, in the heart of thine enemies, O king; which is added to intimate the reason of his prevailing, namely, because God had appointed him to be king over Sion. Now by his arrows are meant both first, the words of the Gospel, and the preaching thereof, which with great efficacy do pierce the hearts of men, (and it may well be, which some adde, that it is said in the heart of the kings enemies, because the words of Christ, when they enter the hearts of men, are wont to stick and remain there) whence also is the like expression concerning Christ Isa. 49.2. in the sha∣dow of his hand hath he hid me, and made me a polished shaft, &c. and secondly, the judgements wherewith he strikes his obstinate enemies. And accordingly we must understand the following clause, whereby the people fall under thee: to wit, either

that by his judgements Christ should slay them; or that by his Gospel they should either be brought to fall down and adore him, and submit themselves to him, being thenceforth dead unto sin, and living unto righteousnesse, or else should be wounded mortally: for indeed to some they are the favour of life un∣to life, and to others the savour of death unto death, 2 Cor. 2.16.

Vers. 6. Thy throne, O God, is for ever and ever, &c.] These words of the Psalmist in this and the following verse are alledged by the Apostle Heb. 1.8, 9. to prove the Godhead of Christ. And indeed though Princes are sometimes called Gods, (of which see the Note Exod. 22.28.) yet because no mortall man is any where in the Scripture called God absolutely, it must needs be that the Psalmist did in∣tend this principally of Christ. And the like may be gathered also from that which is said here concerning the eternity of his kingdome, and the exact righte∣ousnesse of his kingdome; seeing Solomon sat not long on his throne, and to∣wards the later end of his reign swerved strangely from his former righteous∣nesse. Yea because Solomons kingdome was so soon shatter'd in his son Reho∣boam, lest the faith of Gods righteous servants, that had heard of the promise made to David concerning the perpetuity of his kingdome, should be stagger'd hereby, it is most probable that the Psalmist did here purposely seek to stablish their hearts, by putting them upon the expectation of a king that was to come out of that stock, but greater then he, whose throne was to continue indeed for ever and ever.

Vers. 7. Thou lovest righteousnesse, and hatest wickednesse, &c.] As Christ hath al∣waies manifested this in the righteous exercise of his regall power; so especially in his suffering the wickednesse of his people (so much he hated it) to be punish∣ed in his own body, that so he might also satisfy Gods justice, and present his peo∣ple pure and spotlesse before him: therefore, that is, to this end, that thou migh∣test love righteousnesse, and hate iniquity, see the Note above vers. 2. God, thy God hath anointed thee with the oyl of gladnesse above thy fellows. Now for the understan∣ding of this, we must know that there may be herein an allusion, either to the oint∣ment wherewith Solomon was anointed on his wedding day above his fellows, above his companions and Bride-men, as being far more precious then theirs; and which therefore may be called the oyl of gladnesse, because it was used on a day of such gladnesse: or else to the oyl wherewith he was anointed at his Corona∣tion; called the oyl of gladnesse, because it made glad not Solomon only, but the people also over whom he was to reign, see 1 Kings 1.39, 40; and wherewith it may be said that he was anointed above his fellows, both because he was exalted thereby above all his brethren, and because through the unction of Gods spirit, which was signifyed thereby, he excelled all the Princes of the earth in wise∣dome, as is largely expressed 1 Kings 4.30, 31. &c. But however, principally no doubt this is meant of Christ, and his anointing with the Holy Ghost, according to that Act. 10.38. God anointed Iesus of Nazareth with the Holy Ghost and with power; and that either with respect to his outward inauguration to his office at his Baptisme, when the Holy Ghost came down upon him in the likenesse of 〈◊〉〈◊〉 dove, Matth. 3.16. or to the superabundant powring forth of the gifts of the

Holy Ghost upon his humane nature. And then this is called the oyl of gladnesse, be∣cause as in the sign, oyl was accounted an emblem of gladness, being much used in times of feasting and gladness, Psal. 23.5. Thou preparest a table before me in the pre∣sence of mine enemies, thou anointest my head with oyl, my cup runneth over, and not only good to make the face to shine, but also to chear the heart, Ps. 104.15, whence it is that the oyl of joy is opposed to mourning Esa. 61.3: so in the thing signified thereby, the anointing of Christ with the Holy Ghost, was in Christ the cause of all the blisse & comfort procured by him for his Church, and being derived from him to the faithfull, it is the spring of all their comfort and joy. As for those words, above thy fellows, they may be meant of Christ severall wayes: as that he was anointed with the oyl of gladnesse, first, above all men partakers of the same flesh and bloud with him; or secondly, above all Christians, who are made partakers of Christ, Heb. 3.14, and with him are partakers of the same holy unction, and of all the priviledges he hath purchased for them, being made the sons of God, joynt-heirs with Christ, Rom. 8.17, yea kings and priests unto God, as he is, Rev. 1.6; or thirdly, above all that were set apart by speciall calling to the regall power, as Moses, Joshua, David, Solomon, or any others. And indeed, considering that he was both God and man, that there was never man advanced to such an eminen∣cy of dignity, as to be both king, priest and prophet, and to have the preeminence therein above all, the King of kings, the chief priest and the chief prophet, and that he had such a fulnesse of the spirit, even without measure, so that all that have grace received it of his fulnesse, and so was superabundantly replenished with all the gifts and graces of the spirit in all perfection, it may well be said that he was anointed with this oyl of gladnesse above his fellows.

Vers. 8. All thy garments smell of myrrhe, and aloes and cassia, &c.] This may be meant of the ordinary royall attire of Solomon, which we may see was very gor∣geous, by that which Christ saith concerning the lillies of the field, Matth. 6.29. to wit, that even Solomon in all his glory was not arayed like one of these: or else of his nuptiall attire, when indeed men were wont to be in their greatest bravery; see the Note Psal. 19.5. And then for the smell of these garments, either it may be intended to have been from that sweet and precious ointment, wherewith he was anointed king; or else rather from those perfumes made of myrrhe and aloes and cassia, and such like aromaticks, wherewith they were wont in those coun∣tries very much to perfume their garments; of which see the Note Gen. 27.27. As for the following words, out of the ivory palaces, &c. the meaning must needs be, that when Solomon came out of his palaces adorned with ivory, his gar∣ments smelt of myrrhe, &c. or that those his garments were brought to him out of his ivory palaces or wardrobes, where they had been laid in such spices and per∣fumes. For that the kings of Judah had such rich wardrobes, and treasuries for spicery and perfumes, is evident 2 Kings 20.13: and though we read in the sto∣ry of Solomon only of a throne of ivory which he had, whereto the like was not made in any kingdome, 1 Kings 10.18, 20; yet because it was so usuall in those times to adorn their houses with ivory, see 1 Kings 22.39. and Amos 3.15, it may well be thought that it was so also in Solomons magnificent buildings.

And then those last words, whereby they have made thee glad, are meant either of these palaces so sumptuously built; or rather of his perfumed garments; or of the spiceries, oyls and perfumes wherewith they were sweetned: and hereby they, that is, those that gave these things, or used them for Solomons service, are said to have made him glad, either because they were brought as honourable pre∣sents chiefly from forreign countries; or because there is a vertue in such odo∣riferous things to chear and revive the spirits of men, Ointment and perfume, saith Solomon himself, rejoyce the heart, Prov. 27.9. But now for Christ, of whom these things are principally meant, first, by his garments smelling of myrrhe, aloes and cassia are meant, either the humanity, the body and soul, wherewith his Godhead was vailed and covered as with a garment, (as indeed the soul also of man is in that respect said to be clothed with the body, 2 Cor. 5.2.) or else rather those royall and precious gifts and graces of Gods spirit wherewith he was adorned, and the most perfect holinesse and righteousnesse of his person and life; and wherewith also he is clothed in his members, both as his righteousnesse is impu∣ted to them, and as from that fulnesse of grace that is in him there is grace deri∣ved unto them according to their measure, to make them also inherently holy and righteous: for these may be well said to yield a sweet smelling savour, either with respect to the sweetnesse of the doctrine of the Gospel, that bringeth the glad tidings of this righteousnesse for the salvation of men, refreshing afflicted consciences, and being the savour of life unto life to those that believe it, 2 Cor. 2.16; or else with respect to that amiable sweetnesse that was in his words & deeds, savouring of heaven, and of his royall dignity and riches, & which also is in some proportion in the graces and holinesse of all his members, their prayers and prai∣ses, &c. or with respect to the same of Christ, procured by his holinesse, and the great things that he hath done for his people, whereby his very name is become sweet and delightfull to those that hear it, Cant. 1.3. Because of the savour of thy good ointments, thy name is as ointment powred forth; therefore do the virgins love thee; or to the good esteem which the holinesse of the Saints and members of Christ procures, a good name being better then precious ointment, Eccles. 7.1. Secondly, by the ivory palaces of Christ may be meant, 1. those out of which his sweet smel∣ling garments of righteousnesse were brought, to wit, the pure and spotlesse hu∣manity of Christ; which may be judged the more probable, because the body of man is frequently compared to a house or tabernacle, as in 2 Cor. 5.1, 2. and because Christ himself called his body a temple, Joh. 2.19; or 2. those out of which are brought the righteousnesse wherewith Christ is clothed in his mem∣bers, to wit, the pure and holy Churches of Christ, or the holy, gracious and pre∣cious souls of the faithfull; or 3. rather those out of which Christ the bride∣groom came, to wit, out of heaven, and the bosome of his Father, Joh. 1.18. from whence he brought the Gospel to us. And thirdly, as that last clause, where∣by they have made thee glad, respects Christ, it must needs be meant either of the delight he takes in the sweet conversation of his members, that by their piety and amiable walking, as Christians, they do even make glad the heart of Christ▪ or of the joy he takes in the sweet savour of the Gospel for the salvation of men,

and the glory wherewith he is made glad in heaven upon his accomplishment of the will of his father.

Vers. 9. Kings daughters were amongst thy honourable women, &c.] Because it is said that Solomon had so many wives and concubines, 1 Kings 11.3, many ex∣positours conceive that these are his honourable women here spoken of: yet withall they adde, that by mentioning this, or by shadowing forth the conversion of the Gentiles hereby, the Spirit of God doth not approve this polygamy of Solomons; but that only it is mentioned to set forth his exceeding state and magnificence, that amongst these he should have so many that were kings daughters; yea though by kings we mean only such petty kings, and presidents of countries and cities, as were in many places in those dayes. But I rather conceive that by these honourable women are meant his maids of honour, that he had to attend upon his Queen, or his Bride-maids, the friends of the Bride, invited to be of the solemn train of those that attended her on her wedding day; and that they were indeed of royall and Princely descent, and not called kings daughters (as some would have it) on∣ly because their carriage was so stately, and their attire was so gorgeous and princelike, that they shewed as if they had been so many kings daughters.

Vpon thy right hand did stand the Queen in gold of Ophir.] That is, in cloth of gold, and that made of the purest gold; or so richly adorned with chaines, bracelets, jewels of gold, together with a crown of gold upon her head, as if she had been all over covered with gold. And this is meant of Pharaohs daughter, that was beloved and honoured by Solomon above all his wives, and therefore is said to stand at his right hand; see the Note Gen. 35.18. But now as these passages must be applyed to Christ, 1. some hold that by his Queen is meant the Israelites that did first believe; and by his honourable women, the Gentiles that were afterwards converted, and as it were married unto Christ: 2. others by his Queen under∣stand those that have wholly renounced the world, and given up themselves to Christ; and by his honourable women, those that being outward visible members of the Church, do know Christ better, and have some kind of affection to him, more then others that are not within the pale of the Church; but yet are not truly united to Christ, only they follow the Queen, till they attain a greater perfe∣ction with her: but 3. others, and I think upon best grounds, conceive that by these honourable women is meant the multitude of believers of severall kingdomes and nations, who all have their honour from Christ, and do all honour the catho∣lick Church; and that it is mentioned to the glory of Christ, that many of no∣ble and royall descent should be of this number; and that by his Queen is meant the Church in generall, the spouse of Christ: who is said 1. to stand at Christs right hand, both because of the great love that Christ bears her, and because he hath imparted of his power and authority to her, and doth rule in and by the Church; and likewise because she is made a sharer with him in his kingdome and glory, Job 17.24. and shall be there exalted to the next de∣gree of dignity to himself, even above the angels, (to which some adde also, that her standing at Christs right hand implyes, her continuing constant to Christ;) and 2. to be in gold of Ophir, with respect to her rich attire of grace and good works here, and of glory in heaven.

Vers. 10. Hearken, O daughter, and consider, and encline thine ear, &c.] That is, hearken diligently to what thy husband shall say; or rather, to what I shall now say unto thee. Some conceive that this is spoken in the person of him that was to lead the Bride, and to give her to the Bridegroom, because such were wont to give advice to the Bride as they went along with her; and that by calling her daughter he intended no more, then if he called her young maid or virgin. But most take these to be the words of the prophet; and why he calls her daughter, see in the Note Psal. 34.11. Forget also thine own people, and thy fathers house; that is, 1. never be troubled for parting with thy parents, friends, countrey and peo∣ple, being honoured with such a husband as thou art now to be married to; 2^ly, preferre him before all relations whatsoever, according to the law of marriage, Gen. 2.24; and 3^ly, abandon wholly that idolatrous and false religion wherein thou wert brought up, as if thou hadst never known it, and learn and embrace the true Religion professed amongst the people of God, to whom thou art now joyned. And the pressing of this with so many words, Hearken, consider, and encline thine eare, is, because it is so hard to get men off from those corruptions and evil waies, which they have sucked in as it were with their first milk, and whereto they have been long inured. But now understanding this as spoken to the Church, these words, Hearken, O daughter, &c. may be understood as an admonition, that she should carefully attend the preaching of the Gospel, and be instructed there∣by: and by forgetting her own people and her fathers house is meant, that all that give up their names to Christ, must 1. utterly renounce the devil, whose children all men are by nature; 2. abandon all those corruptions which they had brought into the world with them from the loins of their parents; 3. forsake all those evil courses and errours in religion, whereto they had been inured by cor∣rupt education, and society with the men of this world, out of which they were taken; yea and as it respects the Jews, the forsaking of that legall worship for∣merly enjoyned them; and 4. be willing to forsake all that is dear to them in this world, that they may cleave unto Christ, as wives do to their husbands, see Mat. 10.37. and Luk. 14.26. If any man come unto me, and hate not his father and mother, &c. he cannot be my disciple.

Vers. 11. So shall the king greatly desire thy beauty, &c.] And thus his love shall abundantly recompense the losse of thy father and former friends: for he is thy Lord, that is, thy husband and head, yea and thy Soveraign too; and worship thou him, that is, reverence and serve him, and yield him all due obedience. But now understanding this of Christ and his Church, her beauty is both the imputed righteousnesse of Christ, and that inherent holinesse and righteousnesse wherein she is renewed after the image of God; and in the worship she is required to yield to him, even that divine worship is included, which is due only to God: the word (him) is emphaticall, and worship thou him, that is, him and him only.

Vers. 12. And the daughter of Tyre, &c.] That is, the inhabitants of Tyre, see the Note 2 Kings 19.21. shall be there with a gift, that is, shall come to thy marri∣age, or to thy husbands court with great presents. And Tyre is here particularly mentioned, because it was the nearest and the most famous of all the cities of the

Gentiles, a city most renowned in those times for navigation and traffick, and for her mighty wealth, and therefore likely to bring the most choice & curious pre∣sents; whence it is said of her, that she heaped up silver as the dust, and fine gold as the mire of the streets, Zac. 9.3. & she is called Isa. 23.8. the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth; see also Ezek. 28: & so this must needs be a great honour to Solomon, that so great and famous a city should bring presents to him, as by way of homage; and the alledging of it a strong argu∣ment to move his Bride to forget her fathers house. And to the same purpose is the following clause, even the rich among the people shall intreat thy favour: for if it must not be limited to the rich amongst the Tyrians, as some would have it, yet however it must be understood of seeking the favour of Solomon and his wife by presents and otherwise; and that this should be done by the rich and great ones of divers nations, even the Jews Solomons own people being also included. And in∣deed we read of great presents that were brought to Solomon by the kings round about him far and near, see 1 Kin. 10.24, 25, though especially by the king of Tyre, 1 Kin. 5.1, &c. Now hereby, as it refers to Christ, is also intended, 1. that the Gen∣tiles of every nation should submit themselves to Christ: for though this was lite∣rally accomplished in the conversion of many even of the inhabitants of Tyre, see Mar. 3.8. Act. 21.3, 4; yet here under this one particular all other nations of the Gentiles are comprehended. And 2. that amongst others many princes & nobles, & of the great & rich ones amongst the people, should seek to be admitted to be members of the Church; & that many more should protect & favour the Church, & many waies do her good, though they did not by a true faith submit themselves to Christ.

Vers. 13. The kings daughter is all glorious within, &c.] I see not why Solomons Bride may not be called here the kings daughter with respect to her father the king of Egypt: yet in a manner all Expositours hold that this title is given her in re∣ference to Solomon, and that his spouse is called his daughter, either because she was by him as it were begotten unto God; or rather with respect to the tender love he bare her. And then for this, that she is said to be all glorious within, the meaning of that is, either 1. that her chief glory consisted in this, that she was ad∣mitted to such a familiar privacy with the king; or 2. that when she sat in the in∣most rooms of the kings palace, she was there in her greatest glory, because those rooms were most gorgeously set forth with all kind of bravery and glorious fur∣niture; or 3. that she used to be gloriously attired, not only when she went abroad in publick, but also when she stayed within, as being indeed adorned (which may be implyed) only for the delight of the king, and not that others might gaze upon her; or 4. (which I like the best) that the inward vertues and endowments of her mind were her greatest ornament & glory. However, as it is spoken of the Church, who is both the spouse and daughter of Christ, the great king of the Church, by whom she is begotten again, and therefore called princes daughter Cant. 7.1, the meaning must needs be, that she is not glorious in the outward pomp and bravery of the world, the outward face of the Church being usually very miserable and af∣flicted; but only in the spirituall ornaments of the inner man, which are not appa∣rent

to the outward eye of men; being herein like a Bride within doors, whose bra∣very is not seen till she goeth forth to meet her husband: it doth not yet appear what we shall be, saith John, 1 Joh. 3.2. As for the last clause, her clothing is of wrought gold, see the Note above vers. 9.

Vers. 14. She shall be brought unto the king in raiment of needle-work, &c.] In these words, she shall be brought unto the king, some think the Prophet alludes to a custome in those times, to wit, that queens used not to come to their husbands unlesse they were sent for; see Esth. 4.11, and 5.2. But rather it is spoken in reference to the cu∣stome of leading the Bride to the Bridegrooms house: and accordingly in the next clause, the virgins her companions that follow her shall be brought unto thee, by those virgins are meant, not her handmaids, as some would have it, called her companions, only because they were alwaies in her company attending upon her; but her bride∣maids, that to honour her attended her on her wedding day, and are therefore cal∣led her companions, the same that were before vers. 9. called her honourable women: As concerning the spirituall meaning hereof, see the Note there. Only this I must adde, 1^st, that by their being brought unto the king may be meant, 1. the bring∣ing of the Church in generall in to Christ, or the bringing of particular Chri∣stians into the communion of the Church by the ministry of the Gospel; & 2. the translating of them to be with Christ in his kingdome and glory, when both the living and the dead shall be caught up together in the clouds to meet the Lord in the air▪ and so shall we ever be with the Lord, 1 Thes. 4.17: & 2^ly, by the raiment of needle-work•• or the embroider'd garment, wherewith the Church is adorned, is meant that va∣riety of gifts and graces which Christ hath conferred upon his Church; because such garments use to be wrought with silks of divers colours and divers kinds of works: and 3^ly, that particular Christians are here called virgins following the Church, the Bride, that is, treading in the steps of the faithfull in all ages that have gone before them, not so much because he speaks of the Gentiles, elect but not yet called, not yet brought unto Christ, but afterwards admitted into fellowship and communion with the Church of the Jews (which is the reason that some give for it;) as with reference to their purity and sincerity, and the uncorrupt professi∣on they make of the faith of Christ, according to that of the Apostle 2 Cor. 11.2. I have espoused you to one husband, that I may present you as a chast virgin to Christ.

Vers. 15. With gladnesse and rejoycing shall they be brought, &c.] As is wont to be at weddings. Now though herein may be comprehended the rejoycing of God and Christ, & the holy angels for the conversion & salvation of the elect; yet I conceive it is chiefly meant of the spirituall rejoycing of all true believers both here and hereafter, Joh. 16.22. They shall enter into the kings palace: which may be spiritu∣ally meant both of the Church and heaven.

Vers. 16. In stead of thy fathers shall be thy children, &c.] To wit, in as great glory & renown as ever thy fathers were. Because these words in the Hebrew are in the mas∣culine gender, Expositours for the most part take them to be spoken to the Bride∣groom: yet considering that in other places tearms of the masculine gender are u∣sed, where the Scripture speaks of women, as Nu. 27.7. & elsewhere, & especially that these words seem so clearly to have reference to that which was before said to the Bride, v. 10. forget also thine own people & thy fathers house, it must, I conceive, needs be

yielded, that though we should take it, that the prophet here directs his speech to the Bridegroom, yet he meant that the Bride should take this which was spoken to him, as spoken intentionally to both joyntly together; namely, that their children and posterity should become as great and glorious, as either of their Progenitours had been: which is more fully expressed in the following clause, whom thou mayest make princes in all the earth; implying, that his dominions should be so far inlarged, that he might give severall kingdomes to his children to inherit. It is true indeed that this promise, (which had a condition of obedi∣ence covertly annexed, as all temporall promises have) was not made good to Solomon and his Bride, because by their sines they forfeited this mercy: for besides that we read not that ever Solomon had any children by Pharaohs daughter, he had not any son that was a king but only Rehoboam, that succee∣ded him in the kingdome of Israel, and he through his own folly had soon the greatest part of his kingdome torn away from him. But hereby therefore it is evident, that this was principally spoken of Christ and his Church. Of Christ it may be understood thus: In stead of thy fathers shall be thy children, &c. as if he had said, In stead of thy Progenitours, O Christ, of the Jewish nation, of whom thou art descended, thou shalt have the Christian Church for thy children, being be∣gotten again by thy word and spirit, according to that Heb. 2.13. Behold, I and the children which God hath given me, and that title given thee of old, the everlasting Father, Isa. 9.6. And then of the Church, who is tearmed the mother of all belie∣vers, Gal. 4.25. it may be understood thus: In stead of thy fathers, meaning their fathers after the flesh, or the Patriarchs, into whose stock the Gentiles being in∣grafted are become the seed of Abraham; shall be thy children, those believers whom thou shalt bring forth unto Christ in great abundance: see Isa. 49.18. And then for the following clause, whom thou mayest make princes in all the earth, as it implyes the large extent of Christs kingdome, so also the great dignity that Christ should conferre upon his; first the twelve Apostles and their successours in stead of the twelve Patriarchs, whom Christ calls children Joh. 13.33. and by whom he subdued the world, and gave laws unto all the nations of the world; and then also all other Christians whatsoever, who are made kings and priests unto God, Rev. 1.6. Not that Christ hath conferred upon them any civil power, (for even those that rule in the Church are as servants rather then Lords) but that in Christ their head they are admitted to some participation of his spirituall and eternall kingdome; and by his Gospel, the scepter of his kingdome, which he hath left with them, they do, as it were, by his power and authority, subdue and govern the world, and shall one day judge it: see Matth. 19.28. Luk. 22.29. 1 Cor. 6.3.

Vers. 17. I will make thy name to be remembred in all generations, &c.] As if the prophet had said, By these things which I have made concerning thee, O king, as it is vers. 1. I will cause thy name to be remembred in all generations; which must needs be meant of Christ. And thus he foretells the constant preservation of the Psalms in the Church; and under the perpetuity of Christs name, the sta∣bility and perpetuity of the Church is implyed.

PSALM XLVI.

The Title. TO the chief Musician for the sons of Korah, &c.] See the Note up∣on the Title Psalm 42. A Song upon Alamoth; see the Note 1 Chron. 15.20.

Vers. 1. God is our refuge and stength, &c.] See the Note Exod. 15.2. Ours, who are his people: for this Psalm seems to have been composed, by way of praising God for delivering Jerusalem out of the hands of many violent and mighty enemies, that sought her ruine.

Vers. 2. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea.] That is, though there should be never such terrible alterations, confusions and desolations in all the kingdomes throughout the world, so that the whole world should seem to be turned upside down, and there should be no likelyhood of any place of rest for the Church. But see the Note Psal. 23.4.

Vers. 3. Though the waters thereof roar and be troubled, &c.] That is, swell and rage; or be muddy and foul. However the meaning is this: though all the na∣tions of the world do raise great combustions, even to the terrour and endange∣ring of many kingdomes and great ones in the world (for that may be intimated in the following clause, though the mountains shake with the swelling thereof) and though they tumultuously assemble themselves together for the ruine of the Church, foaming out their own shame Jude 13. like the troubled sea when it cannot rest, whose waters cast up mire and dirt, Isa. 57.20. For by many waters in the Scriptures is often meant many people: see the Note Numb. 24.7.

Vers. 4. There is a river, the streams whereof shall make glad the city of God &c.] To wit, Zion; so called, because it was, as is added in the next words, the holy place of the Tabernacles of the most high, that is, the holy city, where the Arke was placed in a Tabernacle: see the Note Ps. 43.3. many Expositours hold that this is meant of the river Kidron, 2 Sam. 15.23, or of the the streames of Gihon or Shiloah, 2 Chron. 32.30, which flowed into that river, and then compassed half the city of Ierusalem: and accordingly that which is here said they understand thus; that whilst the whole world seemed to be in an uproar round about them, the inhabitants of Ierusalem, knowing themselves to be under the protection of the Almighty, did quietly reioyce in the pleasures which that little river yielded them, both by its watering the place & making it fruitfull, & in the defence which it was to the city. And thus, they say, this little river is opposed to the raging waters, of which the prophet had before spoken, to wit, the tumult of their enemies round about them; and the delight they quietly took in the one, to the terrors that were threatned by the other: which they seek to make good by comparing this with a like place Isa. 8.6. where the Iewes are blamed, for being discouraged with their seeming weak condition, desiring to strengthen them∣selves by the ayd and power of the kings of Israel and Syria, as not thinking themselves safe under Gods protection, under the expression of refusing the

waters of Shiloah that goe softly, and rejoycing in Rezin and Remaliahs sonne. But though there may be in these words an allusion to these brooks that watered Ierusalem; yet I doubt not but the river here directly intended, the streames whereof shall make glad the city of God, is the presence of God amongst them, who is the fountain of all good, and by whose beneficence just matter of glad∣ness and ioy was continually derived to them: and so in the following verse that which is here figuratively expressed, is clearly explained, There is a river, the streames whereof shall make glad the city of God &c. God is in the midst of her; she shall not be moved &c. for which see the Notes Psal. 16.8, and 21.7. Yea and be∣cause the ministry of the word, and the operations of Gods spirit, are the chief evidences of Gods gracious presence amongst his people; it may be figuratively applyed to either of these, that they are the river, the streames whereof make glad the city of God: see Joh. 7.38.

Vers. 6. The heathens raged, the kingdomes were moved, &c.] Though some un∣derstand this last clause of the shaking of those kingdomes, by the avenging hand of God, that raged against his people; yet I rather take it, that both these clauses intend one and the same thing, to wit, that many nations of the heathens did in a rage rise up in a tumultuous manner against Gods people. And then by way of opposition it follows, he uttered his voice: that is, the Lord thundered from heaven; or, the Lord promised deliverance to his people; or, he gave some manifest tokens of his indignation against them, and miraculously helped his people without any humane meanes (for to this purpose the like expressions are used 2 Sam. 22.8. &c.) or, his will and command was that it should so be: and then, the earth melted, that is, the inhabitants of the earth, or the enemies that had as it were overspred the face of the earth, fainted and perished, and were gone in an instant. Now though this may be generally understood, as that which hath and doth befall the Church in all ages: yet more probable it is, that the prophet here speaks of some particular deliverance, which was the occasi∣on of penning this Psalm.

Vers. 7. The Lord of hoasts is with us, &c.] See the Note Gen. 2.1: the God of Iacob is our refuge; see the Note Psal. 20.1.

Vers. 8. Come, behold the works of the Lord, what desolations he hath made in the earth.] To wit, by the mighty havock he hath made amongst the enemies, that from severall countries were gathered together against his people. Now this also may be understood, either of the great works that God hath done for his Church in all ages; or of that particular, upon which this Psalm was composed.

Vers. 9. He maketh wars to cease unto the end of the earth: he breaketh the bow &c.] As if he should have said, By this which God hath done, you may see, that he can and doth, when he is pleased, put a full end to all the wars throughout the world. The expression is much like that Esa. 2.4. they shall beat their swords into plow-shares, and their speares into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more.

Vers. 10. Be still, &c.] This is here inserted to shew, that by those judgements fore-mentioned, which God had executed, he did in effect say to men, as is here

expressed, Be still, and know that I am God: I will be exalted among the heathen, to wit, either by their submission to me, or by their confusion. And it may be spo∣ken either to his own people, that they should quietly wait upon God without fear or murmuring, or troubling themselves to seek help elsewhere: or rather to his enemies, who worshipped false Gods, that they should give over their rage against Gods people; or that without any tumultuous disturbance of affecti∣ons, they should seriously consider what God had done, and thereby know that the God of Israel was the only true God, against whom there was no contending: see the Note Psal. 4.4.

PSALM XLVII.

Vers. 1. O Clap your hands (all ye people) &c.] That is, all ye tribes of Israel (for so this expression is sometimes used, see Psal. (66.8. and Zach. 11.10.) or all ye nations of the world, For because of those words vers. 5. God is gone up with a shout, the Lord with the sound of a trumpet, it is probably conceived, that the solemn removing of the Ark, either by David or Solomon, which was done with much joy, with shouting and with the sound of a trum∣pet, 2 Sam. 6.14, 15. 1 Kings 8.3, &c. was the occasion of composing this Psalm: and because that was a shadow and type of the ascension of Christ into heaven, it must be principally understood of the joy of all nations therein.

Vers 2. For the Lord most high is terrible, &c.] To wit, to all that are his and his peoples enemies. And this also is meant of Christ, whom God hath made King over all the earth; as is expressed in the following words, he is a great King over all the earth: see the Note Psal. 2.8.

Vers. 3. He shall subdue the people under us, and the nations under our feet.] This may be meant of the nations round about, that were subdued by the people of God in the daies of David, But especially it must be understood of the calling of the Gentiles: of whom the Israelites might say, that they were subdued unto them, and brought under their feet, either with reference to Christ, who was of the stock of Israel, and is the head of the Church; or because they were brought in by the Gospel preached by the primitive Church of the Jews, the Apostles and others, and so being joyned to them were brought under the government of Christ amongst them, the branches of the wild olive-tree being graffed in amongst them, Rom. 11.17. for which see Isa. 2.2, 3, 4. And that this must be understood of this spirituall subduing of the Gentiles is evident, because the Psalmist speaks of such a subduing, as was to be matter of such exceeding great joy to the people that were subdued, as is expressed before vers. 1. O clap your hands, all ye people, &c.

Vers. 4. He shall chuse our inheritance for us, &c] That is, Having taken us for his adopted sons and daughters, he will set apart for us that inheritance that he hath promised us. Now as this is spoken in reference to the Israelites, the in∣heritance here intended was partly the land of Canaan, which was never confer∣red upon them in the full extent as it was at first promised, till the daies of David and Solomon (see the Notes Gen. 15.18.) but principally the kingdome of hea∣ven,

whereof Canaan was a type: But as it refers to the Church of Christ, both of Jews and Gentiles, it is only meant of heaven, that incorruptible and undefiled inheritance, 1 Pet. 1.4. unlesse we also include, that God will provide a place of habitation for his Church even here in this world. As for the following words, the excellency of Iacob whom he loved, we must know 1. that by Iacob may be meant either the Patriarch Jacob himself, (and the drift of the words is then to shew, that the excellency that God did at first confer upon Jacob in the covenant that God made with him, was from him derived to the whole Israel of God) or else the seed of Jacob, see the Note Psal. 24.6. 2^ly, that it is either the land of Cana∣an which is here called the excellency of Iacob; and that not so much because it was a land flowing with milk and honey, as because of Jerusalem, and the Sanctuary therein, in which God was present amongst them in his word and worship; for this is often tearmed the excellency of the Israelites, as Ezek. 24.21. Behold, I will profane my Sanctuary, the excellency of your strength, and the desire of your eyes, &c. Amos 6.8. I abhor the excellency of Iacob, and hate his palaces; see also chap. 8.7. and Nahum 2.2: or else, the glorious condition that is prepared for Gods peo∣ple in heaven: or, more generally, all those glorious things which were promi∣sed to the Israel of God; as that they should be Gods peculiar people, and that to them appertained the kingdome and priesthood and Temple, with all the glo∣rious priviledges of the Church. And 3. that those last words, whom he loved, are purposely added to shew, that it was of Gods free grace and love, that there were such excellent things designed for Jacob, according to that Rom. 9.13. Iacob have I loved, but Esau have I hated.

Vers. 5. God is gone up with a shout, the Lord with the sound of a trumpet.] Some conceive that this is spoken in reference to that ancient manner of calling the people together in the time of the law, by the sound of trumpets; at which times it might be said, that God was gone up with a shout, &c. because thereby they were stirred up to honour God, and there God was present and entertained, as it were, amongst his people with joyfull acclamations, as their Lord and King. But I ra∣ther take it to be meant, as is before noted vers 1. of the removall of the Ark (for which also see the Note Numb. 10.35.) and under that type, of the Ascension of Christ by his own power into heaven. For having spoken in the foregoing verse of the inheritance of the Saints in heaven, He shall chuse our inheritance for us, he takes occasion from thence to speak of Christs ascending thither in triumph, as a conquerour, having vanquished Satan, sin and death, and sent forth his servants to subdue the nations by the word of his Gospel. Yea and this of his being gone up with a shout, and with the sound of a trumpet, some understand of the solemn atten∣dance and joy of the angels when he ascended into heaven; and that the rather, because it is said 1 Thess. 4.16. that the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God, and Act. 1.11. it was said to them that were eye-witnesses of Christs ascension, This same Iesus which was taken up from you into heaven, shall so come in, in like manner as ye have seen him go into heaven.

Vers. 7. For God is the kin of all the earth, &c] See the Note vers. 2. Sing ye prai∣ses

with understanding; that is, understanding and attending what ye sing; which indeed they only doe, that are spiritually enlightened with the saving know∣ledge of God and of Christ. Yet some understand it of singing skilfully, and therefore render it, as it is in the margin, sing ye praises every one that hath un∣derstanding. However observable it is, that these words, sing praises, are five severall times repeated in this and the foregoing verse; to signify how vehement∣ly desirous he was that this should be done, and that men should doe it with all possible fervency, and that too constantly, and without ceasing.

Vers. 8. God reigneth over the heathen &c.] To wit, as having all nations under his power; see the Note also vers. 2. God sitteth upon the throne of his holinesse, that is, his holy throne; which may be the Ark, or mercy-seat that covered it, according to that Psal. 99.1. The Lord reigneth, let the people tremble, he sitteth be∣tween the cherubims &c; or else heaven, which Christ calleth Gods throne Matth. 5.34. and where he sitteth at the right hand of God, having all power given him both in heaven and in earth.

Vers. 9. The princes of the people are gathered together, even the people of the God of Abraham, &c.] Some understand this of the heads of the Tribes, and the No∣bles of the people, assembling together when the ark was to be remooved by David or Solomon: see 2 Sam. 6.1.1 Kings 8.1. But doubtlesse, as the Psalm was intended as a prediction of Christs ascention, these words must be under∣stood of the coming in of many Princes of the Gentiles upon the preaching of the Gospel, to joyn themselves to the Church of the Jewes, accounting it their greatest honour, not that they were princes, but that they were of the number of Gods people; as indeed all that became Christians, were, thereby in∣corporated into the Church of the Jewes, as the Apostle speaks Ephe. 3.6: who are rather here called the people of the God of Abraham, because that very name Abraham signifieth the father of many nations, see the Notes Gen. 17.4, 5. and to him that promise was made, In thy seed shall all the nations of the earth be blessed, Gen. 22.18. Only we must withall note, that the words in the Hebrew may be translated, as they are in the margin of our Bibles, The voluntary of the people are gathered unto the people of the God of Abraham, and so they must be under∣stood of the voluntary coming in of the Gentiles, to joyn themselves to the Church of the Jewes, according to that, Psal. 110.3. Thy people shall be willing in the day of thy power. As for the following clause, for the shields of the earth belong unto God &c. Some take it thus, that all the Princes of the earth are under the disposing power of God, and so no wonder though even their hearts are swayed by him to submit to Christs scepter, whereby he is greatly exalted: for, say they, princes and magistrates are called the shields of the earth, because they are for the defence and protection of the people; as we see Hos. 4.18. her rulers with shame do love, Give ye, which is in the originall, her shields with shame do love, Give ye. But others take it thus, for the shields of the earth belong unto God, that is, by Gods providence the inhabitants of the earth are many waies defended, as by so many shields. And so they take this to be added, as that whereby the Gentiles should be mooved to joyn themselves to the people of God, namely, that they

might be under his protection, wherein God is greatly exalted.

PSALM XLVIII.

Vers. 1. GReat is the Lord, and greatly to be praised, in the city of our God, &c.] To wit, Because though God hath manifested his transcendent great∣nesse throughout the world, yet above all he hath done this in Je∣rusalem, and in his Church, whereof Jerusalem was a type, as being the citie of God, and the mountain of holinesse; of which see the Note Psal. 2.6: and though the men of the world would not see nor magnify this greatnesse of God, yet his people have alwaies done it. Now from that which is said afterwards, vers. 3, &c. God is known in her palaces for a refuge; for loe the kings were assembled, &c. it is ge∣nerally held, that this Psalm was composed upon occasion of some notable delive∣rance, which God had afforded the city Jerusalem, when the neighbouring kings had conspired against her.

Vers. 2. Beautifull for situation, &c.] Mount Sion is here said to be 1. beautifull for situation, not only because it had so pleasant a prospect, and was a place that yiel∣ded such delight in every regard, but also especially with respect to its beauty from the Temple, Gods dwelling-place: and 2. the joy of the whole earth, not so much because those that resorted thither from far countries, were so much de∣lighted with the goodly sight of the city and Temple; as because those that re∣sorted thither to worship from all parts of the earth, as the Ethiopian Eunuch did Act. 8.27, were so exceedingly cheared thereby, and especially because the Gospel, that went out of Zion Isa. 2.3. was indeed the joy of the whole earth: 3. on the sides of the North; which is so diversly expounded, that some hold the meaning is, that it was in the South of the city, by the side of the North, or opposite to the North; and others, which seems more agreeable with the words, that it was on the North side of Jerusalem, whence is that vaunting speech of the Assyrian, Isa. 14.13. I will sit also upon the mount of the Congregation in the sides of the North: and 4. the city of the great king, meaning the city of David, as it is called 2 Sam. 5.7, or rather the city of God, the great king of the world.

Vers. 3. God is known in her palaces for a refuge.] That is, In the houses of this city built like palaces for the statelinesse of them, God, as is well known, is the refuge of his people; they are not secured so much by their forts and bulwarks, as in other cities, as by the presence of God amongst them. Or by her palaces may be meant her very forts and bulwarks, which for their sightlinesse and beauty are called palaces, and so the words may imply, that God was the defence even of their fortresses and defenced places.

Vers. 4. For lo, the kings were assembled, &c.] That is, They have severall times combined together against Jerusalem: as when the Philistine Princes, upon Da∣vids taking the fort of Zion, came up against him, and spread themselves in the valley of Rephaim, 2 Sam. 5.17, 18; and when the Ethiopians came against Asa, 2 Chron. 14.7; and when the Moabites and Ammonites and others invaded the land in Iehoshaphats daies, 2 Chron. 20.1, 2; and when the kings of Syria

and Israel besieged Ahaz in Jerusalem, 2 Kings 16.5; and when Sennacherib sought to take the city in Hezekiahs time, who doubtlesse had many petty kings in his army, 2 Kings 18.17. Or it may be meant of some one of these in particu¦lar, which was the occasion of composing this Psalm. They passed by together, that is, they altogether vanished on a sudden; or rather, they marched on together to surprize Ierusalem.

Vers. 5. They saw it, &c.] That is, They saw the city, and so were amazed; or, they saw how wonderfully God appeared for the city, and so they marvelled, &c. that is, by this means they were astonished, and perplexed, and fled away.

Vers. 6. Fear took hold upon them there, &c.] That is, even whilst they were be∣fore Ierusalem, and so were even ready to besiege it, flattering themselves with as∣surance that they should take it, and striking the inhabitants with great terrour, suddenly they themselves were surprzied with fear; or, when they began to turn their backs to escape away, fear took hold of them, and marred their flying: and pain as of a woman in travail; that is, 1. suddenly, 2. in greatest extremity, 3. ir∣resistably, and 4. with a continuall succession of griefs, even as throes come upon a woman in travail.

Vers. 7. Thou breakest the ships of Tarshish with an East-wind.] That is, with a tempestuous wind; see the Note Iob 38.24. And what is meant by the ships of Tarshish, see in the Note 1 Kings 10.22. Some would have them so called from Tarsus, a chief haven-town in Cilicia, Act. 21.34: which cannot be, for it could not be three years voyage going thither and coming back, as it was with Solo∣mons navy that went to Tarshish, 2 Chron. 9.21. However, this here, I con∣ceive, is spoken as by way of similitude, as if it had been thus; As thou break∣est often the strongest ships that sail in the sea by some violent wind, so dost thou break in pieces the combined forces of thy peoples enemies. Yet because there is expresse mention in 2 Chron. 20.2. that of that great army that inva∣ded the land of Iudah in Iehoshaphats daies, some came from beyond the sea, some conceive that this was spoken particularly with reference to the break∣ing of those ships. But the first exposition is the best; though I yield that it may be taken generally, that when ever Gods people are invaded by sea, there, as well as by land, God appears for them, and doth often with his tempests break their ships in pieces.

Vers. 8. As we have heard, so have we seen in the city of the Lord, &c.] That is, What we have heard promised in thy word and by thy prophets, we have seen ful∣ly made good to thy people; and what we have heard thou hast done for our fa∣thers, the same we have seen done for our selves.

Vers. 9. We have thought of thy loving kindnesse, O God, in the midst of thy temple.] This may be referred to the time after the deliverance, which God had afforded Ierusalem, whereof he had spoken before vers. 3, 4, &c. and then the meaning is, that they had remembred the loving kindnesse of God, and had praised his name for it. But most Expositours refer it to the time before that deliverance, as if he had said, Being in great streights and fears, we thought of thy loving kindnesse, and trusting therein, we waited patiently, and thou hast not failed our expectation.

As for those last words, in the midst of thy temple, they are added, not to limit their thinking of Gods loving kindnesse only to that place, as if they thought not of it any where but there: but 1. because that was the sign of Gods dwelling amongst them as his people, and so hereby he would imply, that they thought of that love he bare them as his peculiar people, whereof the temple was a token and pledge; and 2. because there they heard out of his word of the tender love he bare them, and were by these thoughts stirred up and encouraged to pray un∣to him. But this, as the rest, must be especially applyed to the Church, the true Temple of God.

Vers. 10. According to thy name, O God, so is thy praise unto the ends of the earth, &c.] Some make this a parallel place with that vers. 1. Great is the Lord, and greatly to be praised, and so understand it thus; that as Gods Name is above all names, God infinitely excelling all the great ones of the world, so is his Name accordingly exalted with transcendent praise throughout the world. Others give the sense of the words thus; Thou art known, and accordingly praised unto the ends of the earth; or, whereever thy Name shall be heard, thou shalt be praised for thy won∣derfull works; or, whereever the fame of this great deliverance afforded thy peo∣ple shall be spread, or generally the fame of all thy noble acts, accordingly shalt thou be praised throughout all the earth; or, which to me seems the best, that which thou hast revealed of thy self, thou dost indeed make good by thy glorious works, and so givest all the earth occasion to praise thee. Thy right hand is full of righteousnesse; to wit, in regard of the many and many proofs thou givest of thy righteousnesse, by preserving thy people, and destroying their enemies; yea in regard that thou art holy and righteous in all that thou doest.

Vers. 11. Let mount Sion rejoyce, let the daughters of Iudah be glad.] That is, the people of Judah, to wit, because of Gods judgements on their enemies; see the Note 2 Kings 19.21: or the lesser cities, towns and villages of Iudah, which were as daughters to the mother city Ierusalem; see the Note 2 Sam. 20.19.

Vers. 12, Walk about Sion, &c.] This is a poeticall description of the continu∣ed splendour, statelinesse and strength of the city Ierusalem; and so also under that figure, of the spirituall magnificence, the large extent and strength of the Church in the daies of the Gospel. For this calling men to view her round about, was to imply either 1. that they should not find that there was the least breach made in her walls, or that her towers, bulwarks, or palaces were any way defaced, notwithstanding the late engagement of her enemies against her, see vers. 4, 5, &c. or 2. how beautifull, spacious, and for strength impregnable that city was. Yet is not this city thus represented, as if her ourward fortifications could make her in∣vincible, but as appearing in these glorious signs of Gods love and care and bles∣sing upon her, to be the city God had chosen to dwell in, and thereby impreg∣nable, as he had said before vers. 3.

Vers. 13. Consider her palaces, &c.] Some render it, Raise up her palaces, that is, highly esteem and commend them: but the translation in our Bibles best agreeth with the former expressions, Consider her palaces, to wit, how they stand still in their full beauty, or, how beautifull and strong they are: that ye may tell it to the

generation following, to wit, how miraculously God hath preserved them; or how many and how splendid they are. And herein also (as some learned men observe) is covertly implyed, that there was a time coming, when the beauty of that earth∣ly Jerusalem should not be to be seen; that so we might expect, that what is spoken here of the beauty and perpetuity of that earthly Jerusalem, must be chiefly made good in that spirituall Ierusalem, the Church of Christ.

Vers. 14. For this God is our God for ever and ever, &c.] As if he had said, This God, whom we assuredly know to be the only true God, who hath chosen Ierusa∣lem to be his dwelling-place, and thereupon hath thus beautified and protected it, is our God, and so will be for ever and ever: see Isa. 25.9.

PSALM XLIX.

Vers. 1. HEar this, all ye people, &c.] The scope of this Psalm being to shew, that neither wicked men had any cause to glory in their prosperi∣ty, nor the righteous to be dejected with their adversity, because it concerned all men to know this, that they might not stumble at this seeming strange dispensation of Gods Providence, as all naturally are prone to doe, there∣fore he calls upon all to hear; and urgeth diligent attendance, that they should hear and give ear, to imply the excellency of what is here taught, and mens back∣wardnesse to learn it. Yea and there may be a prediction covertly hinted, that this Psalm should be preserved for the use of Gods people of all nations.

Vers. 3. My mouth shall speak of wisedome, &c.] This he adds to stir up atten∣tion; the rather calling those things he meant to deliver wisedome and understan∣ding, either to assure them, that however some things he should speak of might seem common and triviall, as that which he delivers here concerning the necessi∣ty of every mans dying, &c. yet in truth it was a great point of wisedome seri∣ously to lay these things to heart; or else by way of opposing the judgement of worldly men, who count it the only wisedome to gather riches by any means whatsoever, whereas indeed (as here is shewed) true wisedome teacheth to slight and vilify these transitory things: and the meditation of my heart shall be of under∣standing; that is, I will utter nothing rashly, but what after serious meditation I shall find very usefull to make men truly wise and understanding.

Vers. 4. I will encline mine eare to a parable; &c.] What is meant by a parable, see in the Note Numb. 23.7. And by saying I will encline mine eare to a parable, he implyes two things: 1. that he would deliver nothing but what God by his spirit did reveal to him, & so nothing but what was weighty and right; for he would hearken to the spirit instructing him, before he would undertake to in∣struct others; according to that Isa. 50.4. The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine eare to hear as the learned: and 2. that he would himself hearken to those instructions which he gave to others in this Psalm; for in this expression I will incline mine eare, he seems to allude to musicians, that are wont to bow their eares to their Instruments, to mark whe∣ther

they be exactly tuned or no. I will open my dark saying upon the harp; mean∣ing in this Psalm, which he intended should be sung with a harp. And here he calls that which he had to deliver a dark saying, not because of the obscurity of the expressions, wherein he meant to deliver it, as is evident by that expression he useth, I will open my dark saying; but to imply, that the things he meant to speak of were deep and profound mysteries, and such as to naturall men would be dark riddles: such as is that which followes in the next verse, that a good man hath no cause to be afraid in the day of distresse and trouble &c. So that the drift of the whole verse is, to shew how deep and weighty the things were, of which he intended to speak.

Vers. 5. Wherefore should I fear in the dayes of evil, when the iniquity of my heels shall compasse me about?] This is that parable and dark saying which in the forego∣ing verse he promised to entreat of in this Psalm: and because he had said, that he would encline his own eare to hear what he delivered for the instruction of others, he propounds that which he meant to deliver in his own person, though he intended it should be received as a common truth, which might likewise be applyed to any other of Gods faithfull servants; wherefore should I fear in the dayes of evil &c.? 1. By fearing here may be meant a mans being terrified at the appre∣hension of any approaching evil, or a mans being dismayed or discouraged at any thing that seems strange or unreasonable to him, according to that vers. 16. Be not thou afraid when one is made rich &c. 2. By the daies of evil may be meant, either the daies of any affliction or distresse or persecution, or the time of old age or death, or, as some would have it, the day of judgement. 3. By the ini∣quity of his heels is meant, either the iniquity of his own waies and works, the sinfull courses wherein he had walked, (and some limit it also, to those unjust waies whereby he had supplanted others, and caused them to fall, according to that Joh. 13.18. He that eateth bread with me hath lift up his heel against me,) and consequently the punishments which his evil deeds would bring upon him; or else the iniquity of his adversaries, in persecuting and pursuing him close at his heels, or in laying snares to intangle him. Now accordingly may these words be seve∣rall waies expounded; Wherefore should I fear in the daies of evil, when the iniquity of my heels shall compasse me about? that is, Wherefore should I doe any thing to make my self rich and great in the world, or to help my self in any streights I fall into, which should afterwards overwhelm me with fear in the daies of Gods wrath, when the punishment of the evil I have done shall encompasse and insnare me, or pursue and overtake me? or 2. Wherefore should I suffer my heart to sink with fear in the daies of any distresse that befalls me, or when sicknesse and death shall surprize me, whch I may well look upon as the fruits of mine own iniquities? as if he should have said, There is no cause why I should fear in such times of calamity and distresse, yea though they were mine own iniquities that brought me to be insnared and compassed herewith. And the reason of this is given afterwards vers. 15. to wit, because he was assured of Gods love to him, and that God would in due time deliver him from all his troubles, yea even from the power of death it self, which wicked ungodly men could not expect; But

God, saith he, will redeem my soul from the power of the grave; for he shall receive me Or 3. thus, (which I like the best) wherefore should I fear in the daies of evil, &c? that is, when wickednesse reigns, and ungodly men rage, seeking to insnare me, and pursue me at the heels, when I am pressed or compassed about with afflictions and calamities, publick or private, there is no cause why I should be dejected with fear; and that because (as is expressed in the following part of the Psalm) whilst mine enemies trust in outward perishing things, I trust in the Lord, who though he may suffer wicked men to persecute his righteous servants for a time, and that perhaps by way of correcting them for their iniquities, yet in due time he will not fail to deliver them, and to break the pride of their great enemies. This I conceive is the best exposition of the words: only I may adde, that some con∣ceive it is death which he tearms here the iniquity of his heels, and that because to Christ and his members death is indeed no more, but the bruising of their heel, Gen. 3.15. 1 Cor. 15.55, 57.

Vers. 6. They that trust in their wealth, and boast, &c.] This is added as a reason of that which was implyed in the foregoing verse, why the children of God should not doe any thing to enrich themselves, that should afterwards expose them to the fears which usually follow a guilty conscience in the daies of evil; or why they ought not to be dismayed and troubled at the prosperity of wicked men, or to be afraid in the daies of adversity, when ungodly great men do perse∣cute and oppresse them; namely, because riches are such vain things, and so una∣ble to help those that have them in greatest abundance in the daies of evil. They that trust in their wealth, to wit, as thinking themselves sufficiently defended there∣by, and so securely despising the judgements of God, and undertaking in a man∣ner whatever they please in the confidence of their great wealth; and so they that boast themselves in the multitude of their riches, that is, that are puft up with their great estates, as if they had gotten all by their own policies and labour, &c. and so live in all pomp, pride and excesse, despising and wronging others; alas, they trust and glory in a vain shadow, that can doe them no good in an evil day, and they that fear their greatnesse are indeed afraid of a shadow, as is expressed in the following verses.

Vers. 7. None of them can by any means redeem his brother, &c.] To wit, from dy∣ing, as is expressed vers. 9; or from the power of death, when he is dead, by pro∣curing that he may be restored to life again. And if a man cannot doe this for his brother, much lesse can he doe it for himself.

Vers. 8. (For the redemption of their soul is precious, and it ceaseth for ever.] That is, Their soul is so precious, that nothing can be given of sufficient value for the ransome of it, and therefore there can never be any way found to redeem it.

Vers. 10. For he seeth that wise men die, likewise the fool and the brutish person pe∣rish, &c.] Some by wise men here understand those that have so much understan∣ding, as to make use of their wealth; and by the fool and the brutish person, such as defraud themselves of the comfort they might take in their riches, and only hord up wealth that they may leave it to others: others understand by wise men, those that are spiritually wise and godly; and by the fool and the brutish man, such

as are carnall wicked men; and thence they conceive are those different expres∣sions, that the wise are said to die, but the fool and the brutish person to perish. But I understand the words rather in the most generall sense, and conceive that the drift of them is to shew, that death is the end of all men whatsoever; and that when that hour comes, they must all part with the wealth of this world, and leave it to others. And yet some understand that last clause, and leave their wealth to others, of leaving it to strangers, and not to their own posterity or family; ac∣cording to that which is said elsewhere, Eccles. 6.1, 2. Luke 12.19. and Psal. 39.7.

Vers. 11. Their inward thought is, that their houses shall continue for ever, &c.] That is, They verily think within themselves, that they shall dwell in their hou∣ses for ever; or that their posterity shall continue for ever, see the Note Exod. 1.21. or that the houses they build shall remain for ever, which the following words and their dwelling places to all generations make the more probable. All these waies the words may be understood: and accordingly the drift and scope there∣of may be, either 1. that these mighty men do carry themselves so, as if they thought they should live for ever, yea though by daily experience they see the contrary; (for this aggravation of their brutishnesse is implyed by subjoyning this upon that which went before vers. 10.) or 2. that at least they expect, that their memory shall in their posterity and in their stately dwellings and great revenues be continued for ever, and therefore they set their hearts upon these outward things: in stead of seeking to assure themselves that their names are writ∣ten in heaven, they are only sollicitous to make their names famous upon earth; and therefore they call their lands after their own names, to wit, to perpetuate the me∣mory of their names; as Alexandria was called of Alexander, and Caesarea of Caesar, &c.

Vers. 12. Neverthelesse, man being in honour abideth not, &c.] That is, The man that is in honourable condition, but is brutish & wicked, and understandeth not, as is ex∣pressed afterwards vers. 20, continueth not in his honourable estate; if God doth not whilst he lives strip him of his worldly dignities, yet at least death will surely pull him down: he is like the beasts that perish; that is, in regard of the pre∣sent life, which such men only mind, dying he passeth away as the brute beasts do; and then they are forgotten, as the beast is when it dies, and there is no more reckoning made of them then of beasts, that dying of themselves are left in the field as carrion to rot and putrify. The first clause, man being in honour abideth not, was commonly by the ancients understood of the sudden fall of our first parents from that estate of honour wherein God at first created them. But the whole con∣text shews that this cannot be here intended: the most that can be said herein is, that there may be a secret allusion to Adams fall, to wit, that as he continued not in his glorious condition, so neither do these wicked men abide long in their pomp and outward prosperity.

Vers. 13. This their way is their folly, &c.] That is, This their constant practise, to wit, in pursuing worldly riches and greatnesse, and seeking to perpetuate the memory of their names by their stately dwellings, &c. (for this refers to that he

had said before vers. 11.) is no better then meer folly, or discovers their folly, however they account it a high point of wisdome: Or it may be referred to that which was said in the foregoing verse; This their way, that is, this which is the issue and event of their way, to wit, that they abide not in honour, but perish as the beast doth, is their folly, that is, manifests their folly. Yet their posterity approve their sayings: that is, though they by experience see the vanity and folly of these waies of their fathers, who after all their dreams of living here for ever, and of the perpetuity of their names, die as others, and are buried in oblivion; yet they approve of their counsell and commands, whereby they advised them to mind these things chiefly (these are the sayings of their fathers which some conceive are here meant): or, they approve of their sayings, that is, in that they think and speak and doe the same things, treading exactly in the steps of their fathers. For even the deeds of their fathers do proclaim what their judgements are, and therefore even with respect thereto it may be said, that their children do approve their sayings.

Vers. 14. Like sheep they are laid in the grave, death shall feed on them &c.] That is, As the silly sheep are by flocks driven into a narrow pin-fold or into the sham∣bles, that they may be killed and eaten, being no way able to make any resi∣stance, nor ever fearing any danger they are in: so shall these great ones, whom the whole world could hardly satisfy, be brought thick and threefold in great numbers, and lodged together in the narrow compasse of a grave, under the power and tyranny of death; where, for all their former greatnesse and bravery, they shall be made worms meat, yea meat for the worm that never dies; death both temporall and eternall shall feed on them, and that for ever, the wicked in hell being as the grasse is to the beast, that still growing continueth still to be meat for it: And the upright shall have dominion over them in the morning; that is, though they die as well as others, yet at the last day, the day of the generall resurrection, which is as it were the morning, the dawning of that new day of eternall life which shall never have end, when all that sleep in the dust Dan. 12.2. shall awake and rise, and the darknesse of the ignorance affl••ctions of this life coming to an end, the Saints shall behold Christ the sun of righteousnesse appearing in his glory face to face, they shall have dominion over these great ones, that had before in this life tyrannized over them, to wit, in and by Christ their head, whose footstool they must be made, according to that 1 Cor. 6.2. Do ye not know that the Saints shall judge the world? This I conceive is the meaning of this clause. Yet some understand it otherwise; and the upright shall have domi∣nion over them in the morning, that is, they shall soon get the better of them, and be in a better condition then their great oppressors. As for the last clause, and their beauty (or strength) shall consume in the grave from their dwelling, the meaning is, that from their magnificent dwellings, where they had lived in so great pomp and state, they should be brought to the grave, where their glory and strength together with themselves should rot and consume away, their great wealth being no way sufficient to secure them. Yet some would have it to be un∣derstood thus, that the glory they had gotten from their stately dwellings should

consume away; or that whilst they consume in the grave, their very dwellings by degrees do lose their names. But the first exposition is the best.

Vers. 15. But God will redeem my soul from the power of the grave, &c.] As if he had said, Though riches cannot redeem the rich, yet God will redeem me from the power of death, and from the grave, see the Note Psal. 16.10: for he shall receive me; that is, of his own free grace he will receive me to himself, my soul at my death, my body at the resurrection. And thus David applyeth that to himself, which in the foregoing verse he had affirmed of the righteous in generall, and the upright shall have dominion over them in the morning.

Vers. 16. Be not thou afraid when one is made rich, &c.] That is, Be not dismay∣ed nor overcome with fear, because of the power which such have to oppresse the righteous; or, Be not dejected nor discouraged, as fearing whether God doth not favour such rather then thy self, because God prospers them whilst thou art afflicted.

Vers. 17. For when he dyeth, he shall carry nothing away, &c.] And therefore 1. such a one is no way to be envied, since his blisse and life do perish together; and 2. there will be no longer any cause to fear them, because they will not in another world have any power to hurt, as here they had.

Vers. 18. Though whilst he lived, he blessed his soul, &c.] To wit, in that 1. he applauded himself for his happinesse in his wealth and outward greatnesse, 2. he flattered himself with vain conceits of Gods savour, and that he should still con∣tinue in his prosperous estate, and gave himself all the content and delight he could in the enjoyment of his plenty: and men will praise thee, when thou doest well to thy self; that is, though others also extoll thy blisse, and flattering thee do up∣hold thee in this folly, and confirm thee in these vain conceits, when thou ma∣kest much of and pamperest thy self. But now all this is supposed to be whiles he lived, implying, that when death came, that would soon confute all these vain conceits of the rich man, and that then his flatterers would praise him no longer.

Vers. 19. He shall go to the generation of his fathers, &c.] That is, He shall be ga∣thered to the grave and Hell, whether his wicked progenitours are gone before him: they shall never see light; that is, they shall never more see the light of the li∣ving here, nor shall ever see the joys and life eternall of the Saints in heaven, but shall remain for ever in outer darknesse.

Vers. 20. Man that is in honour and understandeth not, is like the beasts that perish.] To wit, both in life and death; see the Note above vers. 12.

PSALM L.

The Title. A Psalm of Asaph.] Or, for Asaph, for he was one of Davids chief Musicians, see the Notes 1 Chron. 25.1, 2; and withall a prophet, and composer of Psalms, as is evident 2 Chr. 29.30. of which see the Note Ps. 1.1.

Vers. 1. The mighty God, even the Lord hath spoken, &c.] The scope of this Psalm was, to inform the Israelites of old (and in them all mankind) how God required his people to serve and honour him, to wit, that he regarded not the outward ce∣remoniall

service, which himself had appointed, unlesse it were accompanied with that spirituall service of faith and new obedience, which was signified thereby; and so thereby to reprove that grosse and destructive conceit, which prevailed so much in all ages amongst the Jews, that God would be pleased with his outward ceremoniall service, without the other of obedience to his morall law: all which is evident by that passage wherewith the prophet doth close this Psalm, vers. 23. whoso offereth praise, glorifyeth me; and to him that ordereth his conversation aright will I shew the salvation of God. Now to this end, in the beginning of this Psalm the prophet, as it were in the person of a Crier or Herald sent from God, doth proclaim and make known, that God, (whom for their greater terrour herein he tearms The mighty God) would enter into a controversy with his own people about this, and not only plead this cause against them, but also as a judge from his tri∣bunall pronounce sentence against them, and punish them even before all the world for this their grosse hypocrisy. The mighty God, even the Lord hath spoken; that is, he hath determined and made known, to wit, that which follows vers. 7, &c. that he would give sentence in this controversy, and judge his people for thinking to please him with the outward pomp only of externall rites and sacrifices, Hear O my people, and I will speak, &c. and so this may have reference to the Lords ma∣king known his mind herein by the Psalmist, that so what he delivers here might be received as an oracle from heaven: the Lord hath spoken, to wit, by me his mes∣senger; and called the earth from the rising of the Sun unto the going down thereof, that is, all the inhabitants of the earth, or all the creatures on the earth, to wit, to be witnesses of this solemn judgement; which is added, to shew the weightiness of the cause wherein God intended to give sentence, and for the greater confusion of his people, as implying that God would discover their hypocrisy before all the world. The expression used is much like those Deut. 4.26. and 32.1. Give ear O ye heavens, and I will speak, &c. concerning which see the Notes there. I know that some Expositours take this to be a prediction of the last judgement: and very many have taken it as a prophesy of the abrogation of the ceremoniall law by Christ. The mighty God, even the Lord hath spoken, that is, Christ hath spoken by the word of the Gospel, and called the earth from the rising of the Sun, &c. that is, hath in∣vited all mankind to the faith and obedience of that word of salvation. But I take the former exposition to be clearly the best; namely, that the words contain, ra∣ther an expostulation with the people of God in those times about the worship of God then enjoyned, then a prophesy of the future kingdome of Christ. Because the most wicked amongst them were so prone to think, that they had done as much as needed to be done, if they had observed the rites of the ceremoniall law, he not only tels them, that these without faith & purity of heart were nothing worth, but also assures them, that God would judge them for this, and would discover their hypocrisy before all the world.

Vers. 2. Out of Sion, the perfection of beauty, God hath shined.] They that apply this 1^st part of the Psalm to the 1^st or 2^d coming of Christ, do accordingly understand these words, either of the Lords glorious manifesting himself in the Church of the new Testament, the spiritual Sion, of w^ch see the Note Ps. 2.6. & of the Gospels coming

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forth at first out of Jerusalem, and then passing forth throughout the world; or of Gods appearing from his heavenly Sion in great glory to judge the world. But I rather take it to be a description of the Lords coming forth as a Judge, to pro∣nounce sentence in that great controversy amongst his people, concerning the right performance of that service which he had required of them in the sacrifices and other externall rites of the ceremoniall law. And for the better understand∣ing hereof we must note, 1. that because Sion was the place God had chosen for this service, therefore is God here described as coming forth out of Sion to give sentence in this cause; thereby to imply, that the judgement here passed tended not to the overthrow of the ceremoniall law enjoyned by Moses, but rather to its establishment in the right use of it, according as God here declares the true ends of those externall rites to have been: and that whereas the carnall worship∣pers amongst his people would be ready to object, We know that God hath shi∣ned to us out of Sion, there he hath given us a law, and therefore nothing ought to be imposed upon us that is not there prescribed; this would no way help them, since by the very rule of that law God would judge them, according to that which our Saviour in a like case said to the Jews Joh. 5.45. Do not think that I will accuse you to the Father; there is one that accuseth you, even Moses, in whom ye trust: 2. that by that expression, Out of Sion God hath shined, the prophet intended, either to set forth the glorious majesty wherewith God would manifest himself in judging those that had corrupted his worship, alluding therein to the custome of Judges, that are wont to cloth themselves with glorious robes, when they are to sit in the judge∣ment-seat; or else to imply, how clearly God would explain this doctrine concer∣ning the ceremoniall worship, so that there should be no obscurity in it, but eve∣ry one should clearly see how they ought therein to worship God: and 3. that Sion is here called the perfection of beauty, because there God had revealed himself to his people, and was worshipped by them, whilst all the world besides lay in dis∣mall darknesse.

Vers. 3. Our God shall come, and shall not keep silence, &c.] See the Note Exod. 14.14. As if he had said, Though God may a while forbear wicked men amongst his people, that think to delude him with mere formalities of outward services and sacrifices, yet in due time he will certainly appear, and will with great severity judge those that doe this, for their grosse perverting of his law; even with the same terrour wherewith at first he delivered the law at Sinai, will he judge these men for their grosse abuse of his law; which is clearly implyed in the following words, A fire shall devour before him, and it shall be very tempestuous round about him. As for those words, Our God, in the first clause, either the prophet doth therein joyn himself with the true worshippers of God, implying thereby, that however the profaner sort derided those few that worshipped God in spirit and truth, yet their God would appear as a just judge to the terrour of those that pretended themselves to be his people, but worshipped him not as his people were appoin∣ted to doe: or else he speaks it in the name of the whole people of Israel, to assure them that even that God, whose people they professed themselves to be, and who had given them the law by the hand of Moses, would certainly judge them for

corrupting his worship. How they apply these words that understand them of the first or second coming of Christ, as is before noted, we may easily conceive: for either they must be referred to Christs proceeding against carnall hypocriti∣call worshippers by the powerfull efficacy of the Gospel, according to that the Apostle saith, 2 Cor. 10.3, 6; or else to that flaming fire wherein he shall appear when he comes again to judge the world.

Vers. 4. He shall call to the heavens from above, and to the earth, that he may judge his people.] That is, He will call both heaven and earth, and all the creatures therein, to bear witnesse to his proceedings in the judgement he would pronounce against his people; intimating, that he would discover their cause so clearly, that if his people should not be convinced, the very heavens and earth and all the creatures therein should bear witnesse against them: see the Note above vers. 1. I know that some understand this, of Gods calling the heaven and the earth to give up their dead at the last judgement, that they may be brought to stand before Gods tribunall; or of their being called to bear witnesse to his majesty, when he should come in glory to judge his people; alluding still, as before, to the glory where∣in God appeared at the giving of the law on mount Sinai: and others under∣stand it of the creatures being subservient to Christ for the saving of his elect people, when he should come in the flesh, and abolish the ceremoniall law. But the first exposition is far the best.

Vers. 5. Gather my Saints together unto me.] Here the Lord cites as it were the parties before him, between whom there was a controversy concerning sacrifices and other outward rites of his worship. For by his Saints he means the whole people of Israel: and this title he gives them, either because they were all such by calling and outward profession (and so in regard of the wicked amongst them there may be a kind of Irony in the words, covertly taxing them for not being such as they professed themselves to be;) or because there were some holy ones amongst them, that did sincerely worship him, and so, for their sakes, though but a few, this honourable title is given to them; the denomination being taken from the better part, as when the Church with us, though a mixed company, is called holy. And then for that clause which is added, those that have made a Cove∣nant with me by sacrifice, either it is spoken with reference to that solemn ratifying of the Covenant betwixt God and the people of Israel by sacrifices at mount Si∣nai, whereof we read Exod. 24.4, 8; or else rather more generally in relation to all the sacrifices they offered at all times, they being all seals of the Covenant be∣twixt God and them; according to the custome of those times, that when men made a Covenant one with another, they offered sacrifices to confirm their Co∣venant; and so this is added, to shew the true end of sacrifices, which was to be seals of the Covenant which God had made with that people, and so thereby co∣vertly to tax those, who minded not the Covenant, whereby they were bound every way to carry themselves to the Lord as became his people, but only con∣tented themselves with the mere outward service of offering sacrifices. I know that some Expositours, that limit the word Saints to the holy 〈◊〉〈◊〉 amongst Gods people, do accordingly also expound this clause, those that have made a co••e∣nant

with me by sacrifice, that is, those that have not rested in the meer outward service of sacrifices, but have also minded the covenant, whereof the sacrifices were a signe: and that others conceive it is added, with reference to the wicked hypocrites amongst them, those that have made a Covenant with me by sacrifice, that is, those that thought the covenant betwixt me and them was only about sacrifi∣ces; which therefore having given me, they concluded they had done enough, and that for this I was bound as by covenant to them. And so likewise for the first clause, Gather my Saints together unto me, some hold that the Jewes, who had made a covenant with God that they would serve him with sacrifices, are here called to appear before Christ, determining the abrogation of the ceremoniall law: and then others take it to be spoken to the angels, who at the day of the last judgement are to gather the elect together, Matth. 24.31. But the first expo∣sition suits best with the scope of the Psalm.

Vers. 6. And the heavens shall declare his righteousnesse, &c.] As if he should have said, Though now this people carry it away with a great deal of confidence, as if they had fulfilled all righteousnesse in giving him the sacrifices he required of them, and so do obscure his righteousnesse by the mists of these frivolous pre∣tences; yet when he shall appear to judge them, he will from heaven discover his righteousnesse, and make it manifest before all the world, that he was not satis∣fied with such externall shews of service, whilst their hearts were profane and wicked. This phrase therefore of the heavens declaring his righteousnesse, doth either only imply the heavens bearing witnesse against this people, concerning the righteous sentence which God should pronounce against them, according to that which is said in the foregoing Notes vers. 1. and 4; or else it is used to im∣ply (which is much to the same effect) how clearly the righteousnesse of God, in proceeding so against them, should be discovered. For because the light of the heavens discovers things to men, and that which from heaven is manifested all the inhabitants of the earth must needs see; therefore that which is made most clear and manifest is said to be revealed from heaven. Yet, I say, some too un∣derstand this of the clear revealing of the righteousnesse of God in the daies of the Gospell; and others of the angels executing judgement upon wicked men at the last day, Matth. 13.39, 41. As for that last clause, for God is judge himself, it may imply 1. that it is no wonder therefore though the heavens be ready to serve him; and 2. rather, that whereas they had hated and despised the godly, when they had testified against their contenting themselves with the bare forma∣lities of sacrifices, now they should not be able any longer thus to flatter them∣selves, because God himself would now decide this controversy by his sentence, who is the only just judge, from whom nothing can be hidden, who will not be corrupted, nor can judge unjustly.

Vers. 7. Hear, O my people, and I will speak, O Israel, and I will testify against thee.] See the Note Deut. 4.26. Hereby the Lord implyes, that his controversy with them was, because having by covenant taken the Lord to be their God, they had not carried themselves towards him as became his people; and that the main thing he alwaies required of them was, that they should hear and obey his voice, according to that Jer. 7.22, 23.

Vers. 8. I will not reprove thee for thy sacrifices, or thy burnt-offerings, to have been continually before me.] To wit, in that they were appointed to be offered every day. See the Note Psal. 40.6.

Vers. 11. I know all the fowls of the mountains, &c.] That is, They are mine, and provided for me; and therefore I can make use of them as I please.

Vers. 12. If I were hungry, I would not tell thee, &c.] As if he had said, If this could be, I need not require a sacrifice of thee; since all the creatures in heaven and earth are at my command.

Vers. 14. Offer unto God thanksgiving, &c.] As if he had said, Let that be the constant sacrifice thou offerest to God, without which indeed other sacrifices are nothing worth. And observable it is, that though these are expressed as the words of God to his people, yet he doth not say, Offer unto me thanksgiving, but, Offer unto God thanksgiving; which is to imply, that upon this ground, because he was God, an infinite almighty spirit, it must needs be no better then grosse folly to think, that he should be delighted with outward sacrifices. And pay thy vows unto the most High; that is, thy vows of thanksgiving and obedience. See al∣so the following Note.

Vers. 15. And call upon me in the day of trouble, &c.] Thus to the duty of prai∣sing God, he adds that of prayer also: and under these are comprehended also all the inward worship we owe to God, as faith in God, the knowledge, love and fear of God, &c. without which we cannot either praise God, or pray to God as we ought to doe. And he expresseth particularly calling upon God in the day of trouble, either because then men are wont to pray most fervently; or to shew, that in our greatest troubles we must still put our trust and confidence in God. Nor needs it seem strange, that praising God is in the foregoing verse set before prayer here, both because even when we come first into the world, we owe God a sacrifice of praise, were we able to give it, even for the mercies conferred upon us from our first conception, before any day of trouble can put us upon prayer; and likewise especially, because the acknowledgement of that glory which is due to God, as the fountain of all the good we can expect from God, is the very first spring of prayer: and therefore some understand the following clause, of glori∣fying God by prayer. But I rather take it thus; I will deliver thee, and thou shalt glorify me, to wit, by thanksgiving, and a holy life.

Vers. 16. But unto the wicked God saith, What hast thou to doe to declare my statutes, or that thou shouldest take my covenant in thy mouth?] To wit, by pretending thy self to be one of my people, or by talking of my laws and covenant. And thus the Lord rejects not only sacrifices, but even the more spirituall services of praise and prayer, when the men that perform them are wicked. Some, I know, under∣stand this of teachers and magistrates, and their urging Gods laws and covenant upon others. But though this may be included, yet I do not think that the words are to be limited hereto.

Vers. 18. When thou sawest a thief, then thou consentedst with him, &c.] To wit, by joyning with him therein; or at least by approving the evil of his waies: and hast been partaker with adulterers; to wit, by living in the same uncleannesse with

them, or at least by conversing familiarly with such lewd persons. Some learned Expositours do, I know, understand both these peculiarly of those priests and judges amongst the Israelites, who for bribes were wont to justify thieves and adulterers that were brought before them, and so were partakers with them, ac∣cording to that Isa. 1.23. Thy princes are rebellious, and companions of thieves; every one loveth gifts, &c: and accordingly they also expound the following verse, Thou givest thy mouth to evil, and thy tongue frameth deceit, of the false and cunning pre∣tences, wherewith they sought to hide and palliate their wickednesse, when they proceeded so unjustly in judgement. But though these may be included amongst others, yet I see no reason why the words should be limited to these only.

Vers. 20. Thou sittest and speakest against thy brother, &c.] Those words thou sit∣test some refer to those that sit in the place of judgement, and there passe false and unjust sentences against their brethren; and others to the custome of idle persons, that when on their ale-benches or elsewhere they sit chatting together, are wont to slander their brethren. However it seems to imply, that when they spake evil of their brethren, they did it not out of sudden passion, but deliberately, and for a long time together.

Vers. 21. These things hast thou done, and I kept silence, &c.] See the Note above vers. 3. thou thoughtest that I was altogether such a one as thy self; that is, one that could not know sins committed in secret, no more then thou canst; or rather, that I did approve of thy wickednesse, and so consequently am as bad as thy self: but I will reprove thee, and set them in order before thine eyes; that is, I will openly and clearly discover all thy sins particularly, and to thy confusion and shame will fully convince thee of them, and so make thy self to see that which now thou wouldest hide from me. The phrase that is here used, of setting his sins in order before his eyes, seems to imply, either that they should be as clearly dis¦covered to him, as if he should see them fairly written in a rolle or catalogue be∣fore his eyes; or that they should be presented to his conscience, as witnesses to accuse him, or as souldiers to fight against him.

Vers. 22. Now consider this, ye that forget God, &c.] Thus God speaks of him∣self in a third person, purposely to put them in mind what a dangerous thing it was to despise God: and then in the following words, lest I tear you in pieces, and there be none to deliver, there is an intimation given, 1. that if they did not repent & turn to God betimes, it might be ere long too late; and 2. that such was Gods power, that if he once began to take vengeance on them, none could deliver them.

Vers. 23. To him that ordereth his conversation aright, &c.] To wit, as one that truly fears me, and doth not only in an outward ceremoniall service make a shew of worshipping me, will I shew the salvation of God, that is, the salvation promised shall be made good to him; I will save him both here, and eternally hereafter: and so it shall appear that he hath sought me in a right manner. Here again God speaks of himself in a third person, to expresse what he saith with the greater em∣phasis; To him will I shew the salvation of God: as if he should have said, He

shall find by proof, that it is not in vain to trust in me the great God of hea∣ven, and to approve himself to me.

PSALM LI.

The Title. A Psalm of David &c.] See the Note upon the Title of the 6. Psalm: when Nathan the prophet came unto him; one prophet to another, as when a physician is sick, and not able to prescribe physick for himself, other physicians come to visit him: after he had gone in to Bathsheba; which was well-nigh a year, if not more, after his sin was committed with her; see the Note 2 Sam. 12.1. So that this is thus expressed, 1. to aggravate his wick∣ednesse, in continuing impenitent so long after he had fallen into such grosse sins; 2. to magnify the Lords mercy, in seeking to recover him out of his sin, that was so regardlesse of the Lord and his own soul; and 3. that hereby he might pub∣lickly acknowledge his sin to all the Church of God, that had been scandalized thereby.

Vers. 1. According unto the multitude of thy tender mercies blot out my transgressions.] To wit, out of thy debt-book. And observable it is, 1. that it was not the put∣ting by or removall of those grievous calamities, which Nathan had threatned should come upon him, 2 Sam. 12.10, 11, 12, that he so earnestly beggs of God; but the pardon of his sins: and 2. that he pleads the multitude of Gods tender mercies in reference to the multitude and the greatnesse of his sins, in regard whereof he could only comfort himself in the superabundance of Gods grace. But why is David so earnest herein, since Nathan had already assured him, that God had pardoned him, 2 Sam. 12.13.? I answer, 1. because even where sin is par∣doned, yet repentance is a duty on our part required; and 2. because it was necessary for the farther strengthening and the comforting of his grieved soul.

Vers. 2. Wash me throughly from mine iniquity &c.] That is, from the guilt of mine iniquity. For still he begges here, I conceive, for pardon, and not for purging and sanctifying grace, as some would have it. And by that expression, wash me throughly, (wherein doubtlesse he alludes to the ceremoniall washings enjoyned by the law) he again implyes how exceeding filthy he judged his sins, and how dangerously he was defiled thereby.

Vers. 3. For I acknowledge my transgressions, and my sin is ever before me.] That is, it comes upon every occasion into my thoughts, to the continuall wounding of my soul: see the Note Psal. 50.21. Now this David alledgeth as a motive to move God to pardon him, and that upon two grounds: 1. because God had promised to pardon those that did thus acknowledge and confesse their sins with truly broken and grieved hearts; and seeing therefore he openly registred his sin, to be read by all men, in this Psalm he desires that God would blot it out of his book: and 2. because this discovered that he did now heartily begge par∣don of God, in that it proceeded from a soul continually afflicted and terrified with the remembrance of his sins, and all the aggravating circumstances thereof.

Vers. 4. Against thee, thee only, have I sinned, and done this evil in thy sight, &c.]

These last words in thy sight are added, either 1. to imply that God judged it evil, according to that usuall phrase in the Scripture, of doing that which was evil in the sight of the Lord: or 2. to intimate, that it was a wickednesse very displeasing to God, there being in the phrase used an allusion to men, that are wont to discover their displeasure in their countenances when they are angry; which agreeth well with that which is said of this very sin of Davids with the wife of Urijah, 2 Sam. 11.27. the thing which David had done displeased the Lord: or rather 3. hereby to aggra∣vate his wickednesse, that he had not feared to doe that in the sight of the Lord, which he was very carefull to hide from the eye of man. The greatest difficulty in these words is, why David should say, that he had sinned only against God, see∣ing the wrong that he had done to many by his sins was so notorious, as to Bath∣sheba, and Urijah, and those that were slain with him, and to all that he had drawn in to be instrumentall to him in his sins, and that thereby took occasion to blas∣pheme, yea to the whole kingdome, who were by these foul sins exposed to Gods wrath, and actually indeed involved in the miseries of a civill war, when Absalom and Sheba rebelled against him. Now though to this some answer, that Davids meaning was, that God was the only Judge that could punish him for the evil he had done, and that because kings have no other tribunal above them, by which they can be tryed and condemned; so that though when subjects sin, they may be said to sin against God and the king, yet when kings sin, it may be said of them in regard of their subjection to punishment, that they only sin against God: and others, that his meaning was, that God only knew the evil he had done; and so they would make this expression, Against thee, thee only, have I sinned, parallel with that Matth. 18.15. If thy brother shall trespasse against thee, &c. that is, by a private offence, which thou only knowest: Yet I conceive the true an∣swer is this; that these words, Against thee, thee only, have I sinned, and done this evil in thy sight, are to be taken as spoken not simply, but comparatively; as if he had said, Though I have many waies sinned against men, yet the wrong I have done to man is nothing in comparison of the wrong and dishonour and con∣tempt I have done unto thee, O Lord; and so consequently my grief for the injury I have done to men, is nothing in comparison of the anguish I find in my soul for the offence I have committed against thy Majesty, and for despising thine eye that was upon me. And indeed by the like phrase the capti∣vity of the Jews in Babylon is called an evil, an only evil, Ezek. 7.5. that is, the greatest evil that ever befell that nation. And this agrees fully with that acknowledgement David made of his sinne, when Nathan charged him with it, I have sinned, saith he, against the Lord. Neither could any thing be spo∣ken, if we thus understand the words, that could tend more clearly to the aggravating of his sinnes, and the discovery of the danger of his condition, and consequently to make way to pardon, then this doth, to wit, that he had sinned against the great God of heaven and earth, that had done so great things for him: because this is indeed the greatest aggravation of all sinne whatsoever, that it is an offence against God; and because from hence he could not but inferre, that however his sinnes might be hidden from

men, yet they could not be hidden from God; though man had no power to punish him, yet that could not free him from Gods judgements; though men should excuse or extenuate his sinnes, yea though all the world should acquit and absolve him, yet enough it would be for ever to wound his soul, that his own conscience told him he had sinned against God.

That thou mightest be justifyed when thou speakest, and be clear when thou judgest.] 1. Some referre this to the first words of the Psalm, vers. 1, 2. Have mer∣cy upon me, O God, &c. that thou mightest be justifyed when thou speakest, &c. that is, that it may be clearly seen, that thou art faithfull and just in ma∣king good thy promises, (which may be referred either to the generall promi∣ses made in the Word concerning Gods pardoning penitent sinners, as that Deuter. 30.1, 2, &c. or to that particular promise God had made to David, of a perpetuall kingdome, that should be settled on his seed) and be clear when thou judgest, that is, that men may not say when thou correctest thy servants, that thou dost not stand to thy promises. Again, 2. some referre these words to the clause immediately going before, Against thee, thee only, have I sinned, &c. that thou mightest be justifyed when thou speakest, and clear when thou judgest: for the clearing whereof they say, that this particle (that) that thou mightest be justifyed, &c. doth not imply that this was the end of Da∣vids sinning, but that this was a supernaturall event that followed there∣upon; David doth not say, that he sinned purposely that God might be ju∣stifyed, but that this event did through the all-ruling providence of God follow upon his sinning against God, that God was justifyed in what he had spoken, and cleared when he judged. And if it be questioned, wherein God was justifyed and cleared by occasion of Davids sinne: to this they answer 1. that Gods faithfulnesse was hereby singularly approved, in that notwithstanding David had provoked the Lord to displeasure, by commit∣ting such grosse sinnes, yet God continued faithfull in making good his promises to him, both those generall promises of being mercifull to him in his justification and salvation, and that more speciall promise of giving him a seed, that should have an eternall kingdome settled upon him, which was made good to him, yea and that too by Bathsheba, with whom he had sinned: or, 2. that Gods justice and faithfulnesse was hereby manifestly set forth, in that though God failed not to make good his promises to him, yet withall he did also make good the evil he had threatned against him by the prophet Nathan, and was most just in bringing that evil upon him. So that whereas when David fell so foulely, with whom God had made a cove∣nant, that of his seed he would raise a Saviour to his Church, some might be ready to cavill, that now there was no likelyhood, that from a man thus fal∣len from the state of holinesse a seed should be raised, by whom Gods elect should be saved, and thus some blame might be charged upon God, for suf∣fering one whom he had so highly honoured, thus to fall; David here on the contrary professeth, that his sinne was so farre from

being any just ground of the least aspersion that could be cast upon God, that ra∣ther by his sin the justice and faithfulnesse of God was the more clearly discove∣red. And that thus these words must be understood, they labour farther to prove, by Pauls alledging this Text Rom. 3.4. to prove that God was so farre from being any way liable to be charged with failing in his promises made to the Jews, when he suffered the greatest part of them through their unbelief to fall short of the grace that had been promised them, that on the contrary his faith∣fulnesse was render'd the more conspicuous thereby; in that though the Jews had broken covenant with God, yet God was faithfull in making good his pro∣mises to them, in that remnant which he reserved to himself, who did by faith embrace the grace that was tender'd them in Christ. For hereby it appeared that God was so true and faithfull, that the wickednesse of men could not make void his faithfulnesse; and on the other side, that man was so false, that no faithful∣nesse in Gods dealings with him could keep him faithfull to God. What (saith the Apostle) if some did not believe? shall their unbelief make the faith of God without effect? God forbid; yea let God be true, but every man a liar: as it is written, That thou mightest be justifyed in thy sayings, and mightest overcome when thou art judged. Where we must note, that though the last clause is render'd otherwise then it is here in the Psalm, because the Apostle cites it as it is in the Septuagint, and mightest over∣come when thou art judged, yet the sense is the same: for the meaning is, that if any men should foolishly charge God about this sin of David, God would be cleared, and they would be condemned, and so God would have the better of them. But 3. others (which I like the best, because it is not so intricate an expo∣sition as the former is) refer this last clause, that thou mightest be justified, to the words in the foregoing verse, I acknowledge my transgression, &c. that thou mightest be justified when thou speakest, and be clear when thou judgest: as if he had said, I con∣fesse the evil I have done, not so much for mine own sake, as for thy glory, that thou mightest be justifyed when thou speakest, that is, in all which thou spakest by Na∣than, when he reproved me, and denounced the sore afflictions which should come upon me, and be clear when thou judgest, that is, when thou dost bring the judge∣ments upon me which thou hast threatned.

Vers. 5. Behold, I was shapen in iniquity; and in sin did my mother conceive me.] That is, I was born guilty of Adams sin, which I committed in his loins, yea in my very conception in my mothers womb I was all-over tainted and defiled with ori∣ginall sin. Now this he mentioneth for his farther humiliation before God; as if he had said, I have not only sinned in this matter of the wife of Urijah, but I am in∣deed of a cursed sinfull nature, and so have been prone to sin all my daies: no sooner was that substance whereof I was made warmed in my mothers womb, but I was overspread with sinne, and so I was born into the world with a very spring and fountain of all sinne within me; and this is that which abaseth me most of all.

Vers. 6. Behold, thou desirest truth in the inward parts, &c.] Though some limit the truth here mentioned to the sincerity of a poor penitent in laying open his sin before God, and so hold that David, by affirming here that God loved inward

sincerity in the confession of sin, did covertly imply, that he had with a true and sincere heart confessed his sin before God, and therefore hoped that God would pardon him: yet I rather understand thereby all uprightnesse of heart in generall; thou desirest truth in the inward parts; as if he had said, Thou that art a God of truth, desirest integrity and sincerity in the heart, not only an outward con∣formity to thy will, but also that the inward man be free from all deceit and falshood: and that the aim of David in mentioning this was, thereby to inti∣mate either his hope, that therefore God would not cast him off in displeasure, because however he had sinned greatly, yet he trusted he might safely say, that his heart notwithstanding was sincere towards God; or else rather, how odious his impurity must needs make him in the sight of God, to wit, both that naturall sinfulnesse and impurity, wherein he had in the foregoing verse acknowledged himself to have been conceived and born, and also that falsenesse and deceitful∣nesse of his heart, which was discovered in his late sins, especially in that he had used such a deal of fraud and guile in seeking to hide them. As for the next clause, and in the hidden parts thou shalt make me to know wisedome, almost all Exposi∣tours read it, and in the hidden part thou hadst made me to know wisedome; and ac∣cordingly they hold, that as in the foregoing clause David aggravated his sins from the consideration of that purity and sincerity which God desired and loved in his children, compared with his own sinfulnesse and falsnesse of heart, so here he aggravates his sin from the consideration of that measure of saving knowledge and grace, which God had wrought in him before he fell into those grosse sins: in the hidden part, that is, inwardly in my heart, which the Apostle calls the hidden man of the heart, 1 Pet. 3.4. thou hadst made me to know wisedome, that is, thou hadst not only taught me to see and understand the true way of salvation, but also with my heart and affections to approve and like of it, to know it feelingly, experi∣mentally and effectually; and this it is that makes my sins out of measure sinfull, that after thou hadst so savingly enlightened me, I should yet fall so foulely. But now if we read it, according to our translation, and in the hidden part thou shalt make me to know wisedome, then it is clear that herein he declares his hope, that God would yet be mercifull to him, in furnishing his heart with all necessary knowledge.

Vers. 7. Purge me with hyssop, and I shall be clean, &c.] In these words David alludes clearly to the legall rites of cleansing those that were legally unclean by leprosy or otherwise, by the sprinkling of the bloud of their sacrifices and the wa∣ter of expiation upon them with a sprinkle of hyssop: and so likewise to other le∣gall sprinklings; for which see Heb. 9.13, 19. compared with Lev. 14.4, 5, &c. Numb. 19.6. and Exod. 24.8. with the Notes on these places. So that his desire is, that the Lord would doe that for him, which was signified by those legall sprinklings with hyssop, (and without which those outward sprinklings were in∣deed nothing worth) namely, that God would, by applying the bloud of Christ to him, throughly cleanse his leprous soul, and make him pure and acceptable in his sight. And so likewise in the next clause he alludes to the legall washings, wash me, and I shall be whiter then snow.

Vers. 8. Make me to hear joy and gladnesse &c.] That is, By the immediate voice of thy spirit, assuring my heart that thou hast pardoned my sins, and likewise in the ministery of thy word particularly, by causing me with joy to imbrace thy promises of pardon, and to apply them to mine own soul. To which some adde also, that he desired hereby, that Nathan, or some other prophet, might be sent to him with those joyfull tidings, that God had pardoned his sins: & there∣fore, they say, it may well be, that Nathan did not return that answer, The Lord hath put away thy sin, thou shalt not die, so soon as David upon Nathans reproof had acknowledged his sin; (though they be all related together 2 Sam. 12.13, as elsewhere things done at severall times are joyned together in the scriptures recor∣ding of them) but that after David had some time mourned for his sins, Nathan came again with that joyfull message. But of this there is no certainty at all.

Vers. 9. Hide thy face from my sins.] As if he had said, Seeing my sin is ever before me, as he had said before vers. 3. let it not be before thee, but do thou hide thy face, not from me, but from my sins.

Vers. 10. Create in me a clean heart, O God, &c.] As with respect to what he had said before concerning the corruption of his nature, vers. 5. Behold, I was shapen in iniquity, &c, and as apprehending himself deprived in a manner of that holy disposition and power of godlinesse, which God had formerly wrought in him, as before he begged for pardon, so here for the sanctification of Gods spirit. And because for the work of regeneration there is no disposition of nature that tends thereto, nothing in nature out of which the spirit can produce such an effect, therefore he tearms it a creating of a clean heart in him. And renew a right spirit within me; that is, a disposition and inclination of nature, not crooked and perverse, as all mens are naturally, but just and right, according to the streight rule of Gods law, and which might carry him on, to doe that only which was right in Gods sight. As for the word renew, though it may have reference to that uprightnesse wherein man was at first created; yet I rather conceive it hath reference to his former piety, which he now found greatly decayed in him, wherewith he desires to be established again: and therefore some render it, a constant spirit.

Vers. 11. Cast me not away from thy presence, &c.] That is, Cast me not out of thy favour: yea and consequently it may well be, which some hold, that this also implyes a desire that he might not be deprived of the evidences of his fa∣vour formerly enjoyed; to wit, 1. that he might not be cast out from the pre∣sence of God in his sanctuary, as Cain was, for shedding blood, see the Note Gen. 4.16; and 2. that he might not be cast off from serving God in the regall office, as Saul had been: and take not thy holy spirit from me; whereby he means both those sanctifying and saving graces, wherewith God by his spirit had en∣dued him; (which are indeed often greatly impaired by the sins of the faithfull, and of themselves are in danger to be utterly lost, though through Gods mercy, which David here begges, they are continued in them) and likewise those gifts of Gods spirit, wherewith God had furnished him for his regall office.

Vers. 12. Restore unto me the joy of thy salvation, &c.] That is, of thy saving

my soul eternally in heaven, and of thy providence over me for my preservation here from temporall dangers: and uphold me with thy free spirit; that is, keep up my heart in the assurance of thy love, the hope of life eternall, and a firm resoluti∣on of yielding thee sincere obedience in all things; and that by thy free spirit, that is, by that free disposition of spirit which thou art wont to work in thy chil∣dren, or (which is much to the same purpose) by that spirit of thine, whereby thou art wont to work in thy children a true freedome from the bondage of sin, according to that of the Apostle 2 Cor. 3.17. where the spirit of the Lord is, there is liberty, a readinesse of mind, freely and chearfully and sincerely, without any by-respects, in all things to obey thy laws, and a holy magnanimity, boldly and freely to professe themselves thy children, Rom. 8.15.

Vers. 13. Then will I teach transgressours thy waies.] That is, By mine example I will cause them to see how infinitely mercifull thou art to poor penitent sinners, and withall how in all things thou requirest them to carry themselves if they de∣sire thy favour. And to this some adde also his declaring how severely God of∣ten afflicts his own children, when they sinne against him. But however Davids main drift in these words was to imply, that he would endeavour that as his sin had been an occasion of much hurt to others, so his repentance should likewise be improved for the good of others.

Vers. 14. Deliver me from bloud-guiltinesse, &c.] Some understand this thus; that David desired here that God would pardon those sins whereby he had deser∣ved that God should cut him off, and have his bloud for the bloud he had shed; or for which he had threatned that the sword should never depart from his house. But according to our translation, it is clearly meant of that guilt he had drawn upon himself by shedding the bloud of Urijah and others: the pardon whereof David here again desires, because men that lye in their sins are not fit to praise God, which in the next clause he was to promise to God. And my tongue shall sing aloud of thy righteousnesse; that is, thy faithfulnesse in performing thy promises, (which may be also particularly referred to that promise made by Nathan 2 Sam. 12.13.) or that righteousnesse whereby thou dost justify sinners: see the Notes Psal. 5.8, and 22.31.

Vers. 15. O Lord, open thou my lips, &c.] Herein he desires of God, 1. that by Gods mercy to him he might have occasion to shew forth his praise; see the Note Psal. 40.3: 2^ly, that he would free him from the guilt of his sins, which otherwise might well stop his mouth, and must needs make him unfit for this service; see Psal. 50.16: and 3ly, that God would give him a will and desire to praise him, a prepared heart and quickned affections, and all other abilities requisite for this service.

Vers. 16. For thou desirest not sacrifice, &c.] See the Note Psal. 40.6.

Vers. 17. The sacrifices of God are a broken spirit.] That is, This is the sacrifice which is all in all with God, in stead of all, better and more pleasing to God then all other sacrifices. And this is here inserted, because David is here speaking of the sacrifice of praise, which a penitent sinner promiseth to God upon par∣don of sinne obtained; whose praise is therefore the more acceptable to God,

because it proceeds from a heart that hath been so broken.

Vers. 18. Doe good in thy good pleasure unto Sion, &c.] That is, Of thine own free grace and good will, and according as thou shalt be pleased and shalt see fit, doe good to thy Church and people (for by Sion here is meant the whole people of God, that met together to worship God in Sion; and figuratively also the whole Church of Christ, see the Note Psal. 2.6.) build thou the walls of Ierusalem; that is, maintain, defend and strengthen thy Church, and that city in particular which is the chief glory of the kingdome. Because 1. David by his sin had alrea∣dy done much hurt among the people, (for many of them had been slain by the sword together with Urijah; many had been scandalized, the faithfull grieved, and the profession of godlinesse stained;) 2. he knew that God might haply (as he often did) punish the whole land for the sins of their king; yea and 3. being anointed king, that he might be a type of Christ, the Head of the Church, and he out of whose loyns the Messiah was to come, by his sins he had done as much as in him lay to ruine the whole kingdome of Christ: therefore he praies here for Sions welfare, as well as for the pardon of his own sins, Doe good in thy good plea∣sure unto Sion: and as if by his sins he had made a breach in Jerusalems walls, he de∣sires God to repair the hurt that he had done, and make up the breach, build thou the walls of Ierusalem. When David succeeded Saul, he found the kingdome in a very bad case: Now fearing lest upon his grievous sins God should break forth in displeasure against him, as he had done against Saul, and should by letting loose some enemy upon them, or by any other judgement, interrupt the peace and prosperity of the people, and so the perfecting of Jerusalems building should be hindered, (the main part whereof, which was the building of the Temple, was not yet begun,) the reformation intended and begun should be frustrated, and the settling and ordering of the way of Gods worship should fall to the ground, and God should as it were retract what he had so graciously spoken concerning Sion, Psal. 132.14, &c. the Lord hath chosen Zion, he hath desired it for his habitation. This is my rest for ever, here will I dwell, for I have desired it: I will abundantly blesse her provision, I will satisfy her poor with bread; I will also cloath her priests with salvati∣on, and her Saints shall shout aloud for joy, &c. I say, out of the fear of these evils, he closeth this Psalm with this prayer for the welfare of Jerusalem.

Vers. 19. Then shalt thou be pleased with the sacrifices of righteousnesse, &c.] See the Notes Deut. 33.19, and Psal. 5.4. with burnt-offering and whole burnt-offering; some of which were of birds and beasts that were all burnt upon the altar, and some were things without life, such as flowre, oyl, &c. and were sometimes wholly burnt, as in every meat-offering for the priest, Levit. 6.23. However, that which Da∣vid saith here is this, Then shalt thou be pleased, &c. that is, When the Temple is built in Jerusalem, the place which thou hast chosen; or rather, when thou art reconciled unto me, and so thereupon, when thou shalt also be favourable unto thy people, then shalt thou graciously accept, not only of the sacrifices which I shall offer for my self, which whilst I should lye under the guilt of the sins I have committed, I know thou wouldest never regard, but also of the peoples sa∣crifices, which with much forwardnesse and chearfulnesse they shall then

bring to thine altar; Then, saith he, shall they offer bullocks upon thine altar.

PSALM LII.

The Title. TO the chief Musician, Maschil, &c.] For this word Maschil, see the Note upon the Title of the 32. Psalm. A Psalm of David when Do∣eg the Edomite came and told Saul, &c. and so thereupon at Sauls command had slain Ahimelech with fourscore and five priests besides, and had de∣stroyed the city Nob and all that was therein. For that this Psalm was composed after that bloudy massacre of Doeg, those words do evidence vers. 4. Thou lo∣vest all devouring words, O thou deceitfull tongue: see also the Note 1 Sam. 22.9.

Vers. 1. Why boastest thou thy self in mischief, O mighty man? &c.] Doegs boasting might be, either of the evil he had done, or of farther mischief he in∣tended to doe, or of the successe of the false tale he had told to Saul; whether in regard of the evil he had thereby brought upon the Priests of the Lord, or of the favour he had thereby obtained with Saul, and the preferment perhaps and re∣wards he had thereupon conferred on him: and accordingly the drift of this in∣terrogation, Why boastest thou thy self in mischief? is either to imply, that it was a high degree of wickednesse to boast of such a villany, in stead of fearing ven∣geance from God; as if he had said, How darest thou thus to boast thy self? or else to signify that there was no just cause for his boasting, both in regard there was nothing worthy of such triumphing in that which he had done, and because in the conclusion it would be found there was nothing gotten by it. And so those words, O mighty man, may be added also, either by way of Irony, as if he had said, A great deal of valour and prowesse you have shewn in slaying a compa∣ny of unarmed men, the Priests of the Lord, yea women and children, no way able to resist you; or else to imply the ground of his vain boasting, to wit, either his present greatnesse, as being a man in great place, and of great power with Saul, 1 Sam. 22.9. or the great preferments he expected from Saul. And then for the last words, the goodnesse of God endureth continually, they are opposed to Doegs boasting; and import as much as if David had said, God is ever good to his, and hereon I rely against all thy vaunts and threatnings: neither thy might nor wickednesse can frustrate Gods goodnesse; though God may afflict his servants for a time, yet he will deliver them again as oft as he afflicts them, and will never be weary of helping them: yea he is good to them even when he suffers wicked men to prevail over them.

Vers. 2. Thy tongue deviseth mischiefs, &c.] That is, it utters those things where∣with thou hast devised to doe mischief: and thus Doeg is charged, that he did not rashly and unadvisedly utter those things to Saul, that had brought so much mischief upon the Priests of the Lord, but that he had plotted it before-hand: like a sharp rasour, working deceitfully; to wit, when in stead of cutting off the hair, it cutteth a mans throat. I know some would have those last words, working deceitfully, to be only spoken of Doegs tongue, and that with reference to the snares that were laid thereby for the ruine of Gods faithfull servants. But I rather

think that these words are to be referred both to Doegs tongue, and likewise to the rasour whereto his tongue is compared: for as his tongue is compared to a sharp rasour, because as a sharp rasour doth sodainly and easily, as it were with a touch, take off all the hair to the very roots, yea and may wound deeply in stead of shaving, if it goes awry; so Doegs tongue had sodainly, with a few words speaking, caused not only fourscore and five of the Priests to be cut off, but also all the inhabitants of Nob, yea even their children and sucklings, 1 Sam. 22.19: so it is also compared to a sharp rasour, working deceitfully, be∣cause as a rasour may be said to work deceitfully, when in stead of trimming a man, it doth, as in a trice, when no such thing is feared, cut a mans throat; so it might be said also of Doegs tongue, that it did work deceitfully, because being created for Gods glory and the good of men, he had therewith deceived Saul, making him believe that Ahimelech had conspired with David against him, when there was no such thing, and thereby had also brought ruine upon Ahimelech and his family, to whom he had carried himself with all fairnesse a little before, when he was with him in the Tabernacle.

Vers. 3. Thou lovest evil more then good, &c.] See the Note 1 Sam. 22.10.

Vers. 4. Thou lovest all devouring words, &c.] This is spoken with reference to that horrid massacre of the Priests and the inhabitants of Nob, 1. Sam. 22.18, 19. wherein such multitudes were on a sudden swallowed up, and all by means of Do∣egs wicked tongue; to which he the rather ascribes this act of devouring, in al∣lusion to the naturall use of the tongue in drawing in the meat to the throat, which is to be swallowed down.

Vers. 5. God shall likewise destroy thee for ever, &c.] To wit, as thou hast destroyed the Priests of the Lord: he shall take thee away, and pluck thee out of thy dwelling place; though being become great through Sauls favour thou mayest judge thy self unmoveable: and root thee out of the land of the living; that is, and cut off thee and all thy posterity, as thou didst destroy not the priests only, but their children too: see also the Note Psal. 27.13.

Vers. 6. The righteous also shall see, and fear.] That is, Though wicked men may close their eyes, and refuse to take notice of it; yet the righteous shall ob∣serve it; and finding hereby how sure God is to take part with his servants against those that oppresse them, it will not only make them afraid of doing any such evil as Doeg hath done, but will also cause them every way to fear God the more, not abandoning the profession or waies of godlinesse, when they see the wicked triumph.

Vers. 7. Loe, this is the man that made not God his strength; but trusted in the abundance of his riches, &c.] As was evident in that he was not afraid to of∣fend God, that he might enrich himself: and strengthened himself in his wick∣ednesse; that is, encouraged himself in the wickednesse he had committed, or sought to advance himself, and to make himself great and mighty by that his wickednesse.

Vers. 8. But I am like a green olive-tree in the house of God, &c.] As if he had said, Though I be now in a poor despised condition, and banished from the Church

and people of God; yet I doubt not but that I shall therein continue in a flou∣rishing estate, enjoying with others the comfort of Gods Tabernacle, and yiel∣ding fruit delightfull and profitable both to God and man: see the Note Psal. 23.6. Now the ground of this his hope he adds in the next words, I trust in the mercy of God for ever and ever.

Vers. 9. I will praise thee for ever, because thou hast done it, &c.] That is, thou hast destroyed Doeg; or, thou hast made me like a green olive-tree; or, thou hast caused me to trust in thy mercy. For it may be referred either to any of those things which God had already done for him, when he composed this Psalm, as his delivering him from the plots of Doeg and others, who might often have ruined him, encouraged by the successe of Doeg in the evil he had brought upon the priests of the Lord, had not God wonderfully preserved him; or to those things which he knew God would doe, as the destruction of Doeg, and the reducing of him to a flourishing estate amongst the people of God, of which he speaks, through the assurance of faith, as if it were done already, I will praise thee for ever, because thou hast done it: as if he had said, What others are too often wont to ascribe to chance or to themselves, I ascribe wholly to thy providence over me. And I will wait on thy name; that is, being encouraged by this experience, I will wait on thee, thy power, grace and favour; or thy word and promises; see the Notes Psa. 5.11, & 20.1. Yea some limit it to that particular promise made to David concerning the kingdome. As for that last clause, for it is good before thy saints, either it may be referred to that waiting upon God which he had promised, it is good before thy saints to wait upon thy name, that is, it will be good and profitable to stir up them to wait likewise up∣on God in the like cases; or, it is good before thy saints, that is, thy saints will account it good to wait upon thee: or else it may be referred to the Name of God, I will wait upon thy name, for it is good before thy saints; that is, thy name is good before thy saints. However wicked men, though God doth never so much good for them, are not sensible of it, but rather thy name is hatefull and dreadfull to them; yet to thy saints it is good, they know it to be so, and have had experience of it, and therefore to them it is amiable and delightfull, they hope in it, and call upon it; and the rather it will be such to them, when they shall hear of this mercy af∣forded me.

PSALM LIII.

The Title. TO the chief Musician upon Mahalath.] It is generally held, that this was the name of some musicall Instrument, or some known song, to the tune whereof this Psalm was to be sung.

Vers. 1. The fool hath said in his heart, &c.] This Psalm is the same almost with Psalm 14; only in some few places there is some little difference: and therefore for this see the Notes there. Some say that, because that which is here delivered is so necessary to be often thought on, therefore David left it upon record in two severall Psalms.

Vers. 5. There were they in great fear, where no fear was, &c.] As if he had

said, And so those that are now such a terrour to others, shall come to be terrify∣ed themselves: those desperate men that feared not God, and called not on his name, shall be in great fear, where no fear was; that is, God shall strike them with terrour on a sudden when they are altogether fearlesse; or, when there is in∣deed, in regard of that which they feare, no cause at all of fear. As for the fol∣lowing words, they are spoken to every faithfull man that had been in danger of such Atheisticall oppressours: for God hath scattered the bones of him that encampeth against thee; that is, he hath broken their power; or, he hath slain them, tearing them, as it were, in pieces, as a lion doth his prey: thou hast put them to shame, to wit, by overcoming them, God also thereby manifesting his displeasure against them; whence it is that he adds, because God hath despised them.

PSALM LIV.

The Title. TO the chief musician on Neginoth, &c.] For this word Neginoth, see the Note on the title Psal. 4. A Psalm of David, when the Ziphims came, &c. of which see the Note 1 Sam. 23.19. For though the Ziphims did a second time also endeavour to betray David into Sauls hands, 1 Sam. 26.1, 2. and both times David was brought thereby into very great dan∣ger, which might give just occasion for composing this Psalm; yet the words here in the Title, Doth not David hide himself with us? seem rather to point out that first discovery of the Ziphims, 1 Sam. 23.19.

Vers. 1. Save me, O God, by thy name, &c.] As if he should have said, Seeing all outward means fail, save me by thy self, even by thine own immediate power; see the Note Psal. 20.1: and judge me by thy strength; see the Note Psal. 26.1.

Vers. 3. For strangers are risen up against me.] So he tearms his persecutours, as elsewhere also strange children, Psal. 144.7: either because they were in their minds alienated from God, and estranged from the faithfull servants of God; or because they were mere strangers to that piety and goodnesse which should be in the people of God; and so also consequently because though they professed themselves Israelites, yet they were not such indeed, but were in Gods account no better then heathens, aliens and strangers from the common-wealth of Israel, 1 Joh. 2.19. for which see the Note Psal. 10.16; or else because they carried themselves most inhumanely to him, more like Barbarians, Philistines or Babylo∣nians, then like Israelites, and such as were his brethren of the same tribe with him. However, observable it is, that David in these words seems to comfort him∣self with this, that God would surely take part with his own servant, rather then with those that were mere strangers to him.

Vers. 4. The Lord is with them that uphold my soul.] That is, with my friends and followers, that doe what they can to preserve my life; and so though they be but few and weak, yet God being with them, I need not fear.

Vers. 5. He shall reward evil unto mine enemies, &c.] To wit, by bringing that upon them, which they intended to bring upon me. It is in the Hebrew, He shall reward evil unto those that observe me; that is, that watch for an opportunity to ru∣ine

me: which might indeed most fitly be said of the Ziphims, whose work en∣joyned them by Saul was, to observe and mark all the lurking-places where David hid himself, and then to acquaint him with it: see 1 Sam. 23.22, 23. Cut them off in thy truth, that is, in thy justice; or, according to thy promise; which some also re∣strain to the promise made to David concerning the kingdome.

Vers. 6. I will praise thy name, O Lord, for it is good.] See the Note Psal. 52.9.

PSALM LV.

Vers. 1. GIve ear to my prayer, O God, &c.] Some conceive, it was the distresse David was in, when the men of Keilah were like to have betrayed him into the hands of Saul, 1 Sam. 23. that occasioned the compo∣sing of this Psalm; others, that it was the rebellion of Absalom. And indeed though nothing can be concluded herein, yet many passages in this Psalm, (as those especially vers. 9, 10, 12, 13.) do seem much to favour this last opinion.

Vers. 2. I mourn in my complaint, and make a noise.] The drift of these words is to imply, that his distresse and sorrow was so great, that when he came to make his complaint to God, he could not doe it without a dolefull noise of weeping, sighing and sobbing, yea sometimes not without breaking forth into piteous outcries.

Vers. 3. Because of the voice of the enemy, &c.] That is, their threatnings, vaunts and insultations, or the false slanders they raised against him: as we know Sauls courtiers accused him of seeking to get the kingdome from Saul; and Absalom and his party accused him of neglecting the government of the people, 2. Sam. 15.3. Yet some conceive, that it is the clamours and shoutings of the forces rai∣sed to pursue him, when they were so near at hand, that they were even ready to assault and surprize him, that David here means by the voice of the enemy. As for the next clause, he therein tearms these his enemies wicked men, because of the op∣pression of the wicked, chiefly in reference to his own innocency, and the injustice of their oppressing him. And so likewise by the next words, for they cast iniquity upon me, either he means that they falsly charged much iniquity upon him, where∣of he was no way guilty; or, that in their counsels they determined to deal most injuriously with him; or, that they did actually bring many unjust troubles up∣on him, even whatever their wicked and malicious hearts could devise against him; and that because they did not only hate him in their hearts, but were also transported with rage and fury: which is implyed in the last words, and in wrath they hate me.

Vers. 4. And the terrours of death are fallen upon me.] That is, deadly terrours; see the Notes 2 Sam. 22.5, 6: or the fear of death frequently striking me with terrour.

Vers. 6. And I said, O that I had wings like a dove, &c.] In this wish of Davids, that he could suddenly fly away out of the reach of his enemies, he seeks to im∣ply both how sad his condition was, in that he could chuse to live in some deso∣late

solitary place, which is contrary to nature, that desires the society of men, yea to live amongst wild beasts in a wildernesse, as he expresseth himself vers. 7, Lo then would I wander farre off, and remain in the wildernesse, rather then be in such continuall perplexity by reason of the malice of his enemies against him; and withall how desperate his dangers were, even such, that without a miracle he could not hope to escape. And then in expressing this, he desires the wings of a dove: not only because this fowl amongst others is noted to be very swift of flight; but also because the dove, being a gentle and harmlesse bird, and withall weak and fearfull, that is wont when she sees any storm coming, or is in danger of any bird of prey, to fly away into the holes and clefts of the rocks in desolate places, and there to sit mourning by her self, was fittest to resemble his condition, who being unjustly pursued by his enemies, was therefore desirous, if it were possible, to get out of their reach.

Vers. 8. I would hasten mine escape from the windy storm and tempest.] That is, from the violent storms of persecution, which his enemies were raising against him: and in this expression some conceive he alludes to doves flying away to some place of shelter, when they see a storm coming upon them; as is observed in the foregoing Note. But however, in those words, I would hasten mine escape, we may see how hopelesse for the time he judged his condition, in that he had no desire to stay and wait a while to see whether it might not ere long be better with him; but if he might have his wish, all his desire was to hasten away straight out of the reach of his enemies. In relation whereto those words of David to his servants, when he fled out of Jerusalem because of Absalom, may not seem un∣worthy our observation, 2 Sam. 15.14. Arise, and let us flee; make speed to depart, lest he overtake us suddenly.

Vers. 9. Destroy, O Lord, and divide their tongues, &c.] That is, Divide them in their counsels, that they may not agree; and so let this be their ruine. The phrase that David here useth seems to have reference to the Lords crushing of the Babel-builders, Gen. 11. by dividing their tongues. But however, observable it is, that according to this prayer of David, the conspiracy of Absalom was in∣deed defeated by the division of his counsellors. As for the following words, for I have seen violence and strife in the city, though some understand them to be indefi∣nitely spoken of the open wickednesse that abounded in every place; as if he had said, that openly in town and city men did as boldly exercise all kind of violence, injustice and oppression, as robbers did in their lurking-places, to spoil those at unawares that passed by them: yet I rather think that David doth herein com∣plain of the injustice, violence and seditious distempers, which he found in Keilah, or rather in Jerusalem, when he was forced to fly thence because of the Insurrection of Absalom; and therefore he speaks of it, as that which himself had seen, and not which he had heard by relation from others, I have seen violence and strife in the city.

Vers. 10. Day and night they goe about it upon the walls thereof, &c.] That is, the men in whom he had seen such violence and strife, as he had said in the fore∣going verse: or rather, they, that is violence and strife, goe about it upon the walls

thereof, that is, they compa••••e and environ the city like walls. The meaning of this expression I conceive is this; that violence and strife, and so all kind of injustice and wickednesse, had wholy possessed the city, and did rule and reign in it; so that whereas the walls of a city are made to secure the inhabitants from violence and oppression, there quite contrary they were hemmed in with vio∣lence and strife as with walls: or they were under the power of violence and strife as of garrison souldiers upon their walls, so that the godly could no where be free from violence and injuries: mischief also and sorrow are in the midst of it; that is, in every house and in every company; there is no place free.

Vers. 11. Deceit and guile depart not from her streets.] That is, they are openly and constantly practised amongst them.

Vers. 13. But it was thou, a man, mine equall, &c.] Because after David was king he could have no equall, therefore some conclude that this must be meant of some of Sauls courtiers, with whom David lived as his equalls. But I see not but that it may be Ahithophel of whom this is spoken, understanding the words thus; But it was thou, a man, mine equall, that is, one that was in as high esteem both with me and others, as I my self was, to whom I carried my self no otherwise then if he had been mine equall, my second self: my guide, that is, my chief counsel∣lor, whose advice in all things I was still ready to follow; see 2 Sam. 15.12, and 16.23.

Vers. 14. We took sweet counsell together, &c.] The ground of this expression is, because friends are wont to take much sweet content and delight in communica∣ting their secret counsels one to another: and walked unto the house of God in compa∣ny, that is, together, or amongst the companies that flocked thither in great number to worship God there.

Vers. 15. Let death seize upon them, &c.] That is, let some violent death sur∣prize them sodainly and unexpectedly, and carry them away, and so frustrate all their counsels: and the same may likewise be intended in the following clause, and let them goe down quick into hell, or, the grave; namely, that they might be cut off on a sudden, without any disease or sicknesse foregoing. Yet doubtlesse he al∣ludes, at least, to the earths swallowing up of Korah, Dathan and Abiram, Numb. 16.33. see also the Note Psal. 28.4. For wickednesse is in their dwellings and among them; that is, in all their dwellings, and in all their meetings; or, it is every where to be found amongst them, in all their habitations.

Vers. 17. Evening and morning and at noon will I pray, and cry aloud.] To wit, out of the anguish and sorrow of my heart, and the fervency of my spirit in cal∣ling upon the Lord. He names the evening first, because the Hebrews accounted the evening the beginning of the day.

Vers. 18. He hath delivered my soul in peace from the battel that was against me, &c.] That is, He hath preserved me in as much peace and safety, when mine enemies fought against me, as if I had been in no danger; or, He hath delivered my life from danger, and settled me in a peaceable condition. Yea some expound it thus, He hath delivered my soul in peace, that is, without any trouble or stirring on my part. As for the next words, for there were many with me, either it may be

meant of his enemies, that there were many with him, to fight against him; or else of his helpers, that there were many with him to protect him, (though his friends were false to him) meaning Gods holy angels; see 2 Kings 6.16.

Vers. 19. God shall hear and afflict them, even he that abideth of old, &c.] That is, the eternall and immutable God, who abideth still the same that he hath been of old in all former generations; and therefore as he hath been alwaies ready to hear the prayers of his servants, and to afflict and punish their wicked enemies, so he will be still. Because they have no changes, therefore they fear not God; that is, because they goe on in a constant way of prosperity, and there is no alteration or change in regard of any adversity that befalls them, therefore they boldly de∣spise God. Yet many Expositours understand it thus; Because they are obsti∣nately wicked, there is no change wrought in them, they are no way bettered by any of Gods dealings with them, therefore they fear not God. But the words in our Translation will hardly bear this exposition.

Vers. 22. Cast thy burden upon the Lord, and he shall sustain thee, &c.] It may be read, as it is in the margin of our Bibles, Cast thy gift upon the Lord, &c. and then by gift is meant either ••hat affliction which God allots a man for his portion, for the exercise of his faith, &c. according to that of our Saviour Joh. 18.11. the cup which my Father hath given me, shall I not drink it? or else rather the gift which any man desires of God; as if David had said, (speaking both to himself and others) Whatever gift thou desirest from God, referre it wholly to his provi∣dent care over thee: when thou hast made known thy desire to God, cast thy care for the obtaining of this gift which thou desirest merely upon God. And indeed being thus understood, it is all one in effect with that translation which we have in our Bibles, Cast thy burden upon the Lord, that is, thy cares and troubles, which lye heavy upon thee. And he shall sustain thee; to wit, by providing for thee, protecting and upholding thee: he shall never suffer the righteous to be mo∣ged; that is, to be utterly ruined and cast down: see the Note Psal. 13.4.

Vers. 23. But thou, O God, shalt bring them down into the pit of destruction,&c.] That is, the grave and hell: bloudy and deceitfull men shall not live out half their daies; to wit, which they desire and hope to live, and which in the ordinary course of nature they might live. Yea and to this some adde also, that when such men do live longer, their life is usually accursed, full of inward terrours, and worse then any death.

PSALM LVI.

The Title. TO the chief musician upon Ionath-elem-rechokim, &c.] Some take these also to be the first words of some known song, to the tune where∣of this Psalm was to be sung. But yet others translate the words thus, touching a soul that suffereth violence from a band of strangers; and others bet∣ter thus, upon the dumb dove in a farre country: wherein they say David tearms himself a dove, because being fled to the Philistines, he was there as a dove amongst many birds of prey; for which also see the Note Psal. 55.6; and dumb, because

though he heard there many reproachfull speeches against God and his people, yet he was forced to be silent; neither durst he besides complain of the wicked dealings of Saul and his courtiers, for fear of exposing the people of God to the scorn and derision of the heathen. Michtam of David; see the Note on the title of the 16. Psalm: when the Philistines took him in Gath; which I conceive must needs be meant of that story 1 Sam. 21.14, 15. though, because there is another Psalm before, to wit Psal. 34. that was composed upon that occasion, some conceive that this was penned when he was again in danger the second time he went thither, 1 Sam. 29.3, 4.

Vers. 4. In God I will praise his word.] That is, I will praise God for his word: as if he had said, Though God may seem to disregard me, yea to be against me; yet having his promise, that he will never fail his, but will protect and blesse them, and having withall his expresse promise made to me by Samuel concerning the kingdome, on this word of his I will rest, and in this I will rejoyce, and blesse God for it. This I conceive is the plain meaning of these words. Yet some make this to be the sense of them; In God I will praise his word, that is, with Gods help I doubt not but I shall have occasion to rejoyce in his holy promises. And some likewise understand it of the word of Gods decree, to wit, that whatever God should decree concerning him, he would praise God for it.

Vers. 6. They hide themselves, &c.] To wit, that they may carry their plots the more closely, and may lye in wait unawares to doe me a mischief: they mark my steps when they wait for my soul; that is, they watch to lay snares for me; or, they mark and observe all my actions and conversation, to see if they can pick a quar∣rell or get any advantage against me; or, they watch my goings, that they may follow and pursue me, which way soever I turn my self: and all this, because they wait for my soul, that is, to take away my life; for nothing lesse will con∣tent them.

Vers. 7. Shall they escape by iniquity? &c.] As if he should have said, They think by taking away my life, to secure themselves, and to settle Saul and his posterity in the kingdome: but shall this doe it? Is iniquity, which provokes God to take vengeance, likely to secure them from vengeance? No doubtlesse; this will rather hasten their destruction: and this therefore he desires God to manifest in the following words, in thine anger cast down the people, O God.

Vers. 8. Thou tellest my wandrings, &c.] That is, Thou dost: exactly know in what a restlesse condition I have lived many yeares together, being driven up and down from one place to another, and no where suffered to abide in quiet: put thou my tears into thy bottle; that is, let them not be lost and shed in vain, do not despise and disregard them, but be mindfull of them, and let it be seen that thou makest precious account of them. He compares the teares that he shed, when he was as it were in the wine-presse of affliction, to the wine that is pressed out of the grapes, every drop whereof they are carefull to save.

Vers. 12. Thy vows are upon me, O God, &c.] That is, By vows made to thee in the hour of my distresse, I took upon me to return thee praise, if thou didst de∣liver me; and so there lyes an obligation upon my soul, and therewith much

care and sollicitousnesse of spirit, to make good my engagements. The very same expression we have Act. 21.23. we have four men which have a vow on them.

Vers. 13. For thou hast delivered my soul from death, &c.] See the Note Psal. 6.4. and 1 Sam. 21.13: wilt not thou deliver my feet from falling? that is, seeing thou hast de∣livered me thus from the jaws of death, wilt thou not also support me, that I may not sink through despair in any future tryalls and troubles, and keep me from falling into any sinfull practise, though my temptations be many and great? or, wilt not thou still preserve me, that I may not be overthrown by mine enemies, or fall under the power of them that seek my ruine? see the Note Job 12.5: that I may walk before God, to wit, trusting in him, seeking to please him, enjoying his grace and favour, and having him alwaies before mine eyes; see the Note Gen. 17.1: in the light of the living, that is, here in this world: yet some understand it also of the light of heaven. The same is intended as where the Scripture speaks of the land of the living: for which see the Note Psal. 27.13.

PSALM LVII.

The Title. TO the chief Musician, Al-taschith, &c.] Many Expositours hold that this also was some musicall Instrument, or the first words of some song, to the tune whereof this Psalm was to be sung. Yet because Al-taschith signifyeth Destroy not, therefore others hold that this is pre∣fixed in the Title, either as a memoriall of that memorable passage, when there was such an opportunity offered for slaying Saul, and David did not only restrain his own affections with this thought, that he must not destroy the Lords anoin∣ted, 1 Sam. 24.6. but also stayed Abishai from doing it, when they found him asleep in his camp, and that by using these very words, Destroy him not, as they are expressed 1 Sam. 26.9. (which is therefore only improbable, because we have the same in the Titles of other Psalms, as Psal. 59, and 75, which were not penned up∣on any such occasion;) or rather as a memoriall of Gods mercy, who was pleased, when he was in such desperate danger, to give a command that he should not be destroyed; or to expresse the argument of the Psalm, to wit, that it is a depreca∣tory Psalm (and such the rest also are that have this Title) made when he was in danger of death, and wherein he begs of God that he might not be destroyed, notwithstanding his enemies pursued him so fiercely. Michtam of David, when he sled from Saul in the cave; to wit, the cave of Adullam, 1 Sam. 22.1; or the cave in the wildernesse of En-gedi, 1 Sam. 24.1. where Saul by Gods providence fell into Davids hands, but that, as is above said, he would not destroy him.

Vers. 1. My soul trusteth in thee, &c.] That is, Though I have taken this cave for a hiding place, yet my trust is not in that, but in thee; see the Notes Psal. 33.20, and 1 Sam. 24.22: yea, in the shadow of thy wings will I make my refuge; here∣in, as some think, he alludes to the wings of the Cherubims over the mercy-seat; for this expression see the Notes Ruth 2.12, and Psal. 17.8.

Vers. 2. I will cry unto God most high, &c.] See the Note Psal. 9.2: unto God that

performeth all things for me; which may be referred to the accomplishment of Da∣vids affairs, to wit, that all that was done by him or for him, was accomplished by the all-ruling power and providence of God; or else to the full performance of all things that God had promised; or else to the perfecting of all things which the Lord undertook to doe for him, to wit, that God did not leave his work imper∣fect, but did surely finish it in his own good time. And observable it is, which some do here note, namely, that expressing this in the present tense, he performeth all things for me, David doth imply, that even then in the great dangers he was in, God was carrying on his purposes of mercy, though in outward appearance things see∣med to work contrary thereto.

Vers. 3. He shall send from heaven and save me, &c.] That is, say some, He shall send his angels to save me; but for the meaning of this expression, see the Note 2 Sam. 22.17: from the reproach of him that would swallow me up; that is, from the ruine which mine enemies intend to bring upon me (for had they herein prevai∣led over David, it would have tended to the reproach of him and his cause) and especially from the slanderous and scornfull insulting speeches, wherewith they reproached him. And indeed so it was, when David following Saul out of the cave had pleaded his cause with him, and Saul thereupon had acknowledged his innocency and condemned himself, 1 Sam. 24.16, 17. God shall send forth his mercy and his truth; that is, God shall send help because of his mercy and truth; or, by helping me God shall manifest unto all men his mercy to me, and his truth in making good his promises. The first clause may be render'd, as in the margin of our Bibles, He shall send from heaven and save me; he reproa∣cheth him that would swallow me up: and then the meaning is, that God would bring reproach upon his enemies, to wit, by destroying them, and so by disappointing them of their hopes, and frustrating their plots and attempts against him.

Vers. 4. I lye even among them that are set on fire, &c.] That is, men of a hot, fierce and furious spirit, that being enflamed with wrath and envy, are continuall incendiaries to enflame others against me. And by saying that he did lie amongst such men, he would imply, that he was amongst them, as one that was cast down, weak and helplesse, waiting upon God, but no way able to resist them, nor know∣ing which way in regard of men to turn himself for succour. Even among the sons of men; so he tearms his enemies, either by way of contempt, because they were, notwithstanding their greatnesse in Sauls court, but weak flesh and bloud, as other men are; or else to imply, that however they pretended themselves the sons of God, yet they were not indeed such, but mere carnall men, void of all pie∣ty and grace: whose teeth are spears and arrows, and their tongue a sharp sword; where by terming their teeth spears and arrows, he intends to set them forth as cruell monsters, that were greater destroyers then any beasts of prey could be; or else their teeth are thus described together with their tongue, both be∣ing the instruments of speech, to imply, that by their slanderous and mischie∣vous tongues they did most cruelly wound and tear both him and others, the righteous servants of God.

Vers. 5. Be thou exalted, O God, above the heavens; let thy glory be above all the earth.] As if he had said, Thy glory lyes at the stake in the dangers of thy ser∣vant, and therefore by delivering me manifest the glory of thy power and good∣nesse &c. to be above all the creatures in heaven and earth; or, shew forth thy glory, that both angels and men throughout the earth may admire and praise thy name.

Vers. 6. They have prepared a net for my steps, my soul is bowed down, &c.] That is, I am so encompassed with their net, that I am in a manner overwhelmed, and ready to fall under their power; or, my soul is even pressed down with fear, as birds that will couch down and lye close to the ground to hide themselves from danger: see the Notes also Psal. 38.6, and 44.25. They have digged a pit before me, into the midst whereof they are fallen themselves: and so indeed it was with Saul, who seeking to surprize David, did himself fall into Davids hands in the cave, where he might have slain him.

Vers. 7. My heart is fixed, O God, &c.] That is, I am confidently perswaded that thou wilt deliver me; according to that Psal. 112.7. his heart is fixed, trusting in the Lord: or, I have fully determined to praise thy name; and therefore it may be translated, My heart is prepared, O God, &c. as being chearfully ready to praise thy name, I will sing and give praise.

Vers. 8. Awake up, my glory, &c.] That is, my soul, or my tongue; see the Note Gen. 49.6. Yet some understand it of his skill in composing Psalms, or of the holy spirit of God wherewith he was inspired when he did compose them; and others of his harp, for his skilfull playing whereon he was very renowned: and in∣deed that follows in the next words, awake psaltery and harp.

Vers. 9. I will praise thee, O Lord, among the people: I will sing unto thee among the nations.] That is, both among Jews and Gentiles; and most probable it is, that this he spake as a type of Christ, and as foreseeing the calling of the Gentiles: see the Note 2 Sam. 22.50.

Vers. 10. For thy mercy is great unto the heavens, &c.] See the Notes Psal. 8.1, and 36.5.

PSALM LVIII.

Vers. 1. DO ye indeed speak righteousnesse, O congregation, &c.] Some conceive that by this word congregation any pack of wicked men may be meant, that combined together against David. But I rather think it is meant of those that were in place of authority; as if he had said, You that are Sauls counsellers and judges, by your place ye ought to speak righteousnesse, and judge uprightly, even as God doth, whose person ye represent, Isa. 45.19. I the Lord speak righteousnesse, I declare things that are right: and indeed in your procee∣dings against me this you pretend to doe, you colour over your practises against me with a pretence of zeal for justice, and for the good of the kingdome: but such is the clear justice of my cause, that I dare appeal to your selves; when to flatter Saul for your own advantage, you can slander one that you know is guilt∣lesse,

and that hath deserved so well both of him and the whole kingdome, is this to speak righteousnesse? judge your selves: do ye judge uprightly, O ye sons of men see the Note Psal. 57.4.

Vers. 2. Yea, in heart you work wickednesse, &c.] Hereby David would imply, that they did not only speak and doe that which was wicked, but that they also did it wittingly, having plotted & contrived it before in their hearts; & so consequent∣ly, that the mischief they did, proceeded not from humane frailty, & the over-bearing power of any sudden temptation, but from the mere wickednesse of their hearts: you weigh the violence of your hands in the earth; that is, the evil and inju∣stice which you have plotted in your hearts you afterwards act openly, not in a corner, but in the sight of all men. And by this phrase, you weigh the violence of your hands, he implyes 1. that deliberately they contrived to execute the evil they had conceived in their hearts; and 2. that in all the violence wherewith they oppressed him and others, they pretended justice. A pair of balances is the em∣blem of justice, because that doth exactly determine the just weight of things, making no difference between gold and lead; and therefore to imply that they pretended to weigh all things duly, and to deal with all men exactly, according to the balance of justice, and yet did notwithstanding oppresse men with much violence, he expresseth it thus, that they weighed the violence of their hands in the earth.

Vers. 3. The wicked are estranged from the womb, &c.] To wit, from God and his people, and from all holinesse and righteousnesse; as the Apostle saith of na∣turall men, that they are alienated from the life of God, Eph. 4.18. See the Note Psal. 54.3: they goe astray as soon as they be born; that is, even from their child∣hood. Now though this be the naturall and common condition of all mankind, yet David mentions it here with respect to his enemies, and as an aggravation of their wickednesse, as implying thereby, that it was by long custome grown un∣curable. By his restraining power God doth so bridle the corruptions of some gracelesse men, that they are of a more harmlesse conversation then others are; and if they do at some times break out into some lewd courses, yet they recover themselves, and give over such courses again: but now of his enemies David would imply this, that they had been desperately wicked even from the cradle; which is that the Prophet also intended in Isa. 48.8. thou wast called a transgressor from the womb. As for the following words, speaking lies, that particular of their lying and slandering is perhaps the rather expressed, because lying is usually one of the first sins of young children.

Vers. 4. Their poison is like the poison of a serpent, &c.] That is, Their virulent disposition and wickednesse is as deadly to men, against whom as serpents they spit out their venome and malice, as the poison of serpents is: they are like the deaf adder, (or asp) that stoppeth her ear, &c. Some writers report of the asp, that to pre∣vent the charmer, she is wont to lay one ear close and hard to the ground, and to stop the other with her tail, that she may not hear his enchantments. In reference hereto, or at least to the common conceit of people herein, David here compares his enemies, that would by no means be perswaded to desist from their wicked

courses, though these perswasions tended meerly to their good, to these adders or asps, that thus stop their eares against the charmer, when he seeks only to rid them of their poison, and to make them harmlesse. And it may be that he had herein particular respect to Saul and his courtiers, in that after they had heard that moving Apology of David 1 Sam. 24.9. they left not off to persecute him; which some therefore think was the occasion of penning this Psalm. We have se∣verall other places of scripture, that allude to that which is said of the serpent and the charmer; as that Eccles. 10.11. Surely the serpent will bite without inchant∣ment, and that Jer. 8.17. I will send serpents, cockatrices, among you, which will not be charmed: but yet this doth not justify charmes, see Deut. 18.10. for simi∣litudes are often taken in the scripture from sinfull practises, as from the thief Rev. 16.15. See also Luk. 16.8, and 18.1. &c.

Vers. 6. Break their teeth, O God, &c.] See the Notes Job 4.10. and Psal. 3.7, and 10.15.

Vers. 7. Let them melt away as waters, which run continually, &c.] That is, like waters congealed to snow or ice, which when they are melted by the sun or rain, do continually run away till they be quite wasted and gone: and observable it is, that whilst his enemies might seem in the eye of reason, for their strength and unmoveablenesse, like so many mountains and rocks, yet by faith he look∣ed upon them as so many heaps of snow or ice, that might soon come to nothing. Yet some hold that David compares them here to flouds of water, that continu∣ally passe away: for which see the Note Gen. 49.4. When he bendeth his bow to shoot his arrows, that is, the wicked man, let them be as cut in pieces, that is, as arrows that being shot do snap in sunder, and so can never doe hurt.

Vers. 8. As a snail which melteth, let everyone of them passe away, &c.] The snail is said to melt, either 1 because being troden upon, it presently turns into a slimy water; or 2. because being once out of the shell, it soon spends its moi∣sture, and through the heat of the sun it wastes and dies; yea some say that if salt be put upon it, hereby it will melt to water; or 3. because the snail lives not long, but within a while wastes away, and leaves her shell empty. But however here again it is worth the observing, that by way of contempt he compares his mighty dreadfull enemies to such a poor creature as the snail; which though it may seem to threaten with its horns, yet alas there is no danger nor dread in them. Like the untimely birth of a woman, they shall not see the sun; that is, as an untimely birth dies before it be born, and so never sees the sun, so shall it be with them, in the midst of those great designs they have conceived in their minds, they shall be cut off, and so they shall not be able to bring them to effect.

Vers. 9. Before your pots can feel your thorns, he shall take them away as with a whirl-wind, &c.] That is, Before your pots can be well warmed, by the burn∣ing of the thorns which you put under them, God shall suddenly and violently cut them off as with a whirl-wind: so that the meaning is, that look as thorns put under a pot, though they be soon kindled, and with a great crackling noise do suddenly break forth into a mighty flame, yet are soon burnt away, before the pot can come to feel, as it were, the heat of the fire; so God should take away

Davids enemies before they had made the least progresse in a manner in those great designs, which rashly, and with a great deal of fury they at first under∣took: and therefore he adds, both living, that is, whilst they are yet vigorous and lively, in the very flower of their lives, see the Note Psal. 55.15; and in his wrath, that is, in his just indignation against them.

Vers. 10. The righteous shall rejoyce, &c.] Meaning himself and others: when he seeth the vengeance; yet not simply at the destruction of their enemies, but because themselves are delivered, and God is glorified in their destruction: and there∣fore it is said also in the next words, He shall wash his feet in the bloud, not of his enemies, but of the wicked. And by that phrase of washing his feet in their bloud is implyed, 1. in what abundance their bloud should be shed, so that the righte∣ous might as conquerours walk up to the ankles in bloud, according to a like ex∣pression Psal. 68, 23. that thy foot may be dipped in the bloud of thine enemies; and 2. that the righteous should be refreshed by the shedding of these wicked mens bloud; as men used in those times to refresh themselves by the washing of their feet. To which also some adde, that he should hereby become more pure and holy in all his waies, as being stirred up thereto by Gods judgements on the wicked.

Vers. 11. So that a man shall say, &c.] That is, Many men shall say, not only the righteous, who having been staggered before, shall hereby recover them∣selves, but also wicked men, being forced by this clear evidence to the ac∣knowledgement of these truths; Verily there is a reward for the righteous: verily he is a God that judgeth in the earth; that is, he observeth and judgeth those things that are done here below; neither is all the punishment of the wicked reserved to the world to come.

PSALM LIX.

Vers. 4. THey run and prepare themselves without my fault, &c.] That is, With all eagernesse they prosecute the businesse, making all the hast and all the preparations they can, that they may apprehend and slay me causelesly: awake to help me, and behold; that is, do not seem to disregard me any lon∣ger, but take notice of the violent proceedings of mine enemies, and likewise of mine innocency and danger.

Vers. 5. Awake to visit all the heathen.] and consequently all such brutish peo∣ple, enemies of God and all goodnesse, as the heathens are. For either by the hea∣thens here he doth particularly mean Saul, and his crew that sided with him, for which see the Note Psal. 10.16; or at least by desiring God to visit the heathen, he doth covertly also desire the like against them; because if the heathens were ••it to be destroyed, much more they that professed themselves Gods people, and yet were as bad as the heathens: which is more clearly expressed in the following words, be not mercifull to any wicked transgressours; that is, any that are obstinately wicked, and that will not be reclaimed; see the Note Psal. 28.4.

Vers. 6. They return at evening, &c.] As if he had said, Having come and gone

all the day long, seeking to apprehend me, they return again in the evening, be∣ing never weary of prosecuting their cursed design. It is an expression of the dili∣gence of Sauls officers in pursuing the life of David. They make a noise like a dog, that is, as a dog grinns and snarles and barks, so do they, with threatning words and furious gestures, expresse their rage and madnesse against me; or, they fol∣low me with open mouth, as hounds pursue their game, barking and yelping as they goe: and goe round about the city; that is, whilst some beset my house, others goe up and down the city, to search me out, or to lye in wait for me in every place. Thus these words are commonly expounded. Yet because when Sauls of∣ficers carried him word that David was sick, being deluded by Michals device, he sent them back again, some hold that the first words, they return at evening, are meant of that return of Sauls messengers; and accordingly that the following words are meant of the madnesse of Sauls officers, and their eager searching for David, when they saw how they had been deluded; they make a noise like a dog, and goe round about the city.

Vers. 7. They belch out with their mouth, &c.] That is, They pour out, as in a way of boasting, many vile and wicked speeches, slanderous & furious threatning words: swords are in their lips; that is, they talk of nothing but slaughter and bloud, mur∣thering and throat-cutting; every word they speak is as a sword, see the Note Psal. 57.4. For who, say they, doth hear? the meaning whereof is, that they encou∣raged themselves in these speeches, 1. because no man heard their threatnings, that would give David notice of it; and 2. because they minded not Gods all-hearing ear, yea and perhaps thought that God minded not what is done here amongst men: see Psal. 10.11.

Vers. 9. Because of his strength will I wait upon thee.] That is, Because of Sauls strength, I will rest with patience upon thee, without whom by his strength I know he can doe nothing.

Vers. 10. The God of my mercy shall prevent me.] That is, The God that is and alwaies hath been mercifull to me, shall help me, either before I come to be in any great danger, or at least before Saul shall do me the mischief he intends: see also the Note Psal. 21.3.

Vers. 11. Slay them not, &c.] That is, Cut them not all off on a sudden; lest my people forget, that is, lest my followers, or my countreymen, or the people over whom thou hast appointed me to reign, forget thy mercy to me, and thy just wrath upon mine enemies, and the sins whereby they provoked thee to punish them; or, lest being freed by this means from the afflictions which they formerly endured from them, they should grow forgetfull of serving thee. Because judge∣ments suddenly executed are usually as suddenly forgotten, therefore David prayeth that God would rather destroy them by degrees, that his people might for their spirituall advantage have them the longer in their eye, as spectacles of Gods vengeance. Yea and herein withall too 1. he bridles himself from that which is naturall to men, an over-eager desire of the present destruction of his enemies; and 2. he covertly taxeth the people for being so ready to forget the great works of God. Scatter them by thy power; that is, by thine almighty power

(which is here opposed to Sauls great strength mentioned before vers. 9:) break them in pieces, and bring them to such misery, that they may wander up and down, some one way and some another, not knowing where to find any relief or refuge: and bring them down, to wit, from that lofty condition wherein now they live. All which he begges, for the good and in the name of all Gods people: and therefore he addes those last words, O Lord our shield. Many expositours take this to be spoken by David, as a type of Christ, concerning the dispersion of the Jewes; whom God hath not utterly destroyed, but scattered through the world, that his people (Jewes or Christians) might not forget their sin, nor the wrath that is fallen upon them for their despising and crucifying the Lord of glory.

Vers. 12. For the sin of their mouth and the words of their lips, &c.] See the Note above vers. 7: let them even be taken in their pride; that is, when they are in the height of their prosperity and pride; or, let them be punished for their pride, which is indeed the ground of all their cursed speeches; or let them be insnared in their own pride, let that which they have in their pride attempted against me prove their own ruine: and for cursing and lying which they speak, that is, their execra∣tions and slanders. And this too some apply to the blasphemous speeches of the Jewes against Christ.

Vers. 13. Consume them in wrath, consume them, that they may not be, &c.] That is, let their wealth and worldly greatnesse wast by little and little, till they come to nothing, and farre from being what they now are: or thus, When thou hast kept them long enough in an accursed wasting condition, as spectacles of thy wrath for the instruction of others, then destroy them utterly from the land of the living: and let them know that God ruleth in Iacob, unto the ends of the earth; that is, let these men know, when they come to be destroyed, that God ruleth in his church whereever it is spread unto the ends of the earth; or, let men know, even the heathens unto the end of the earth, by hearing of so famous a judge∣ment upon the wicked adversaries of the godly, that God ruleth in Jacob.

Vers. 14. And at evening let them return, &c.] This is added in reference to that which was said before ver. 6. as if he had said, Let their judegment be answerable to their sin: as now they run up and down to take me, returning in the evening, and make a noise like a dog, and goe round about the city; so at evening let them return, to wit, when they have all day run up and down for meat, and let them make a noise like a dog, howling for hunger, and goe round about the city, to begge their bread, and no where find it, as is more fully expressed in the next verse.

Vers. 15. Let them wander up and down for meat, and grudge if they be not satis∣fied.] Or, If they be not satisfied then they will stay all night, and so lye pinched with hunger all the night long: see the note Job 15.23.

Vers. 16. But I will sing of thy power, &c.] Thus he ascribes his escape to God, though it were by the device of his wife Michal: yea I will sing aloud of thy mercy in the morning; that is, say some, when they thought to have had me in their power, alluding to Sauls commission to his officers, 1 Sam. 19.11. to watch him, and to slay him in the morning.

Vers. 17. Vnto thee, O my strength, will I sing, &c.] He tearms God his strength, in opposition to what he had said vers. 9. of Sauls strength.

PSALM LX.

The Title. TO the chief Musician upon Shushan-eduth, &c.] Shoshannim the plu∣rall number of this word Shushan, we have in the Title of the 45. Psalm, concerning which see the Note there. And because Eduth signifyeth a testimony or beautifull ornament, therefore some translate Shushan-Eduth, the Lilly of the Testimony, because this Psalm was a glorious testimony of David faith and thankfulnesse; or because praying in this Psalm for the good successe of his forces gone out against the nations here mentioned, he insisteth largely on the glorious promises that God had made concerning the kingdome of David, and the enlarging of his peoples territories, vers. 6, &c: and others, the lilly of beau∣ty or ornament, because this Psalm shews that the kingdome of Israel should be glorious and eminent above other kingdomes, as the lilly is above other flowers: and others, a six-stringed instrument of the Testimony, because the Priests used to play hereon before the Ark, which was called the Testimony. Michtam of David, to teach: the same I conceive is intended in this clause, as is in those Titles, A Psalm of David, Maschil, Psal. 32, and, A Psalm of David to bring to remembrance, Psal. 38. concerning which see the Notes there. Yet some would expresse the particu∣lars which this Psalm was intended to teach: as that it was to teach posterity the great things that David had done; or to teach that God would fully make good his promise concerning the land of Canaan, though hitherto a good part of it had been kept from them: yea and some hold that these words imply, that the Levites were to teach it their scholars, that it might be sung as a triumphant song when David should return with triumph. As for the following words, when he strove with Aram Naharaim, &c. see the Notes 2 Sam. 8.3. and 13.

Vers. 1. O God thou hast cast us off, thou hast scattered us, &c.] This is spoken of the sad condition, wherein the people had been, not only in the daies of the judg∣es, but also more lately under Saul, especially towards the later end of his reign, when partly by reason of Sauls cruelty to the Priests and other the godly of the land, and partly by reason of the frequent invasions of the Philistines and other bordering nations, the Israelites were often sorely distressed, and sometimes for∣ced to fly and hide themselves in severall places: see 1 Sam. 13.19, and 31.7. Yea and it may comprehend all the time when there was civill war between David and the house of Saul, in the beginning of Davids reign; all which time the land was under great afflictions, and that justly for their sins, as he intimateth in the next words, thou hast been displeased.

Vers. 2. Thou hast made the earth to tremble, thou hast broken it, &c.] Either this is spoken in reference to the inhabitants of the land, that God made their hearts to tremble, and that he had broken them in pieces with civill dissentions; or else the meaning is, that God had brought such grievous troubles upon them, that the earth seemed as it were to tremble under them as with an earthquake, and to be ••ent asunder.

Vers. 3. Thou hast shewed thy people hard things, &c.] That is, Thou hast brought upon us many grievous miseries; see the Note Psal. 4.6: thou hast made us to drink the wine of astonishment; that is, thou hast brought us to such a condition, that we are astonished and tremble and stagger, full of horrour and trouble of spirit, dull and stupid in the evils that are fallen upon us, and even bereaved of sense and understanding, not knowing what to doe, or which way to turn our selves, no otherwise then as if we had been made to drink of some venemous or enchanted cup. See the Note Psal. 11.6.

Vers. 4. Thou hast given a banner to them that fear thee; that it maybe displayed be∣cause of the truth.] This may also be understood of those foregoing evil times, whereof David had spoken hitherto: as if he had said, To make good the truth of thy promises, and to let thy people see how faithfull thou art in all thy promi∣ses, even in those times thou hast returned in mercy to them that feared thee, and hast led them forth to sight with their enemies, and hast made them victorious over them. For by giving a banner to them that feared him is meant, not only that God had led them forth and encouraged them to goe forth with banners dis∣played against their enemies, but also that he had given them the victory in the day of battel, whereof displayed banners were a sign. And if we understand it thus, of what God had done for his people in former times after he had sorely af∣flicted them, then is it alledged as an argument to move God to doe the same for his people now again. But I rather think that David speaks here of what God had done at present for them. And accordingly by the banner displayed is meant, ei∣ther Gods anointing David to be the king of his people; as if he had said, Though thou hast many years thus afflicted thy people, yet now thou hast raised up a ban∣ner to them that fear thee, in that thou hast given me to be king to this people, whom they follow chearfully, and under whose conduct they have fought succes∣fully against their enemies: or else, the many victories which God had given them; and then it is as if he had said, However it hath been formerly, yet now for their sakes that fear thee, and to strengthen our faith with assurance that thou wilt make good all thy promises, and particularly those concerning the enlarging of our dominions, by the many victories given us for the gathering together and encouragement of thy scattered and disheartned people, as oft as we goe out with our armies we return victoriously; not as formerly, with most of our ensigns and souldiers lost, but as conquerours with banners displayed; and hereby we are heartned with assurance, that God will still subdue our enemies under us.

Vers. 5. That thy beloved may be delivered, &c.] This may be referred to the fore∣going verse, as another reason why God had lifted up a banner to them that fea∣red him, to wit, that those his beloved ones might be delivered, who before were in danger to be overrun by their enemies round about them; or else rather it is to be referred to that which follows; as if it had been expressed thus, Save with thy right hand and hear me, that thy beloved may be delivered. This and the seven follow∣ing verses we have again in the end of the 108. Psalm.

Vers. 6. God hath spoken in his holinesse, &c.] That is, say some, in his Sanctua∣ry. But the meaning hereof they make to be this, that God had promised him

that the kingdome of Israel should be settled upon him and his seed for ever: and though this promise was brought to him by Samuel first, and lately by Nathan, 2 Sam. 7.11, 12, &c. yet for the assured certainty of it he looked upon it no o∣therwise, then as if it had been an oracle given by God himself out of his Sanctu∣ary. But I rather understand it thus: God hath holily and faithfully promised the kingdome to me and mine: as he is a holy God he hath promised it; and therefore he can no more fail of performing his promises, then he can cease to be a holy God: so that it is all one in effect as if he had said, God hath sworn by his holinesse; according to that Psal. 89.35, 36. Now hereupon David adds, I will rejoyce; as if he had said, And herein I will rejoyce, and will chearfully enjoy the victories and kingdome which God hath given me. Though God hath given me great encouragement by the successe of my wars, and hath given me great cause thereby to think that God, who was offended with his people in the daies of Saul, is now become favourable again to them; yet that which I build upon is the promise of God: I did not by any faction exalt my self to be king, but God promised the kingdome should be mine. And this promise, together with his re∣joycing in that God had already, and would yet farther perform it for him, he expresseth in the following words, I will divide Shechem, and mete out the valley of Succoth; that is, God hath put all the land of Canaan, both the countrey within Jordan, where Shechem stood, and the countrey without Jordan, where Succoth was, under my absolute dominion, and hath appointed it to be left unto my po∣sterity by right of inheritance. The phrase used alludes to the power that lords have to divide a land which is brought under their subjection, as Joshua did the land of Canaan. And the rather doth he mention these places, (together with Gilead and Manasseh in the following verse) because they had stood out longest against David, and had most obstinately sided with Ishbosheth, see 2 Sam. 2.8: and therefore the certainty of Gods promise was herein most notably disco∣vered.

Vers. 7. Gilead is mine, and Manasseh is mine, &c.] See the former Note: E∣phraim also is the strength of mine head; the ground of this expression is, because this tribe was above others numerous and strong, and had many that were famous men of valour and expert in war, concerning which see the prophesies concer∣ning this tribe Gen. 48.19. and Deut. 32.11: and either he alludes therein to the heads of those beasts that are armed with horns, making Manasseh and Ephraim the horns wherewith he would gore his enemies; or else the meaning is, tha•• E∣phraim was the strength of his head, that is, of his kingdome and sovereignty, his headship and principality; or that from them he would have many to be of his life-guard; and so the like phrase is used 1 Sam. 28.2. for which see the Notes there. Iudah is my law-giver, which is said either because in Jerusalem, which was in Judahs portion, the great councell of the Sanhedrim was kept, see the Note Numb. 11.16. as likewise Davids sovereign court of justice, Psal. 122.5. there are set thrones of judgement, the thrones of the house of David; or 2. because he meant chiefly out of this tribe to chuse his princes, judges and counsellors, that should give laws to the people, and be subservient to him in the government of the

kingdome; or 3. because out of his loyns (who was of this tribe) there was still to be a king sitting on the throne of Judah, according to that prophesy (whereto he alludes) Gen. 49.10. The sceptre shall not depart from Iudah, &c.

Vers. 8. Moab is my washpot, &c.] Though in the foregoing verse he gloried in the Israelites subjection to him, yet the services he there assigns to them are in∣genuous and honourable, because he was to rule over them as brethren; but these now assigned to the forreign nations, that were subdued by him, are baser and servile. Moab is my wash-pot; or, wash-boul; that is, I will make no more reck∣oning of them, then a man doth of a pot provided to wash dishes in, or rather to wash his feet in (for that in those Eastern countreys they used to doe very frequently) I will imploy them in the basest of services, making them the sculli∣ons of my kitchin: yea, and it may imply also, that he would no more scruple the destroying of them, then a man would to throw an earthen pot against the ground and dash it in pieces; see the Note 2 Sam. 8.2: Over Edom will I cast out my shoe; that is, I will trample upon the Edomites, as a vanquished people, and will take possession of their countrey, as mine by conquest, see the Note Ruth 4.7. Or else this phrase may imply, that he would use them as his slaves: for this phrase may be taken from that contemptuous carriage of masters towards their slaves, when they in anger throw their shoes at their heads, or at least in a way of scorn do throw them at them, intending they should make them clean, or bring them after them. And this he expresseth in the future tense, because the E∣domites were not wholly subdued. Philistia, triumph thou because of me; to wit, as becomes subjects to honour the victories of their king. It may be read also, as it is in the margin of our Bibles, triumph thou over me; but then it must be under∣stood as spoken in a way of mocking them: as if he had said, You Philistines were wont to domineer and triumph over us, and now of late to scorn me, as if I should never have been able to subdue you; but now you see God hath brought you in subjection to me: And indeed in Psal. 108. this clause is expressed thus, Over Philistia will I triumph.

Vers. 9. Who will bring me into the strong city? &c.] That is, the strong cities of Edom; as is implyed in the next words, who will lead me into Edom? as if he had said. Having vanquished the Edomites in the open field, as is expressed in the title of this Psalm, how shall I now come to subdue their defenced cities? And indeed that the cities of the Edomites were very strong, appears plainly by that of the prophet to Edom, Obad. 3. The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high, that saith in his heart, Who shall bring me down to the ground? But yet many Expositours do rather think that Rabbah of the Ammonites is the strong city here intended, 2 Sam. 12.26. and that chiefly because it may seem strange, that there should be mention here made of all the bordering enemies of Israel round about, and yet nothing said of them.

Vers. 10. Wilt not thou, O God, which hadst cast us off? &c.] Thus David gives a hint again, how much better it was with Gods people now under his government, then it had been in Sauls reign, that they might acknowledge that God was plea∣sed with the settling of him in the throne.

PSALM LXI.

Vers. 1. HEar my cry, O God, &c.] Severall expositours hold that this Psalm was composed by David, as a prayer of the people of God: but I see no convincing reason, why it may not be as well understood as spoken by him in his own name.

Vers. 2. From the end of the earth will I cry unto thee, when my heart is overwhelm∣ed, &c.] To wit, with fear, care and sorrow: see the Note 2 Sam. 15.30. For because here vers. 6. he stiles himself king, it may seem most probable that this Psalm was composed when he was fled from Absalom even unto Mahanaim, which was in the utmost borders of the land without Jordan, 2 Sam. 17.24: and though thereupon many expositours hold, that the first clause should be translated, from the end of the land will I cry unto thee; yet I should rather think that it may purpose∣ly be expressed in those words, from the end of the earth, to imply, that although he should be driven not only to the end of the land, but to the end of the earth, yet even from thence he would cry to God for help: see the Note Psal 42.6. Lead me to the rock that is higher then I; that is, which is so high above me, that I of my self am not able to climbe up to it; meaning this, Do thou bring me into an estate of more sure safety, then I by any power or forces of mine am able to attain.

Vers. 4. I will abide in thy tabernacle for ever, &c.] Though there be in these words a clear promise, that when God should bring him back again to Jerusalem, he would constantly worship God in his Tabernacle, concerning which see the Note Psal. 23.6: yet I conceive the chief thing intended therein is, to imply that he doubted not, but doing so, he should there find sure and constant protection, see the Note Psal. 27.5. which is farther explained in the next clause, I will trust in the covert of thy wings, for which see the Notes Ruth 2.12. Psal. 17.8, and 57.1.

Vers. 5. For thou, O God, hast heard my vows; &c.] That is, my prayers, which with vows annexed I offered up unto thee; thou hast given me the heritage of those that fear thy name; that is, those present and future blessings, which are the pe∣culiar portion of those that truly fear God, and wherein the men of the world have no share at all, as the love and favour of God &c. Others conceive that this heritage of those that fear Gods name, given to David, was either the enjoyment of Gods holy ordinances in his tabernacle, which indeed the faith∣full did esteem their choicest heritage, and whereof he had spoken in the fore∣going verse, I will abide in thy tabernacle for ever; or else the quiet possession of the land of Canaan, which God had promised to his people, and which was in∣deed never conferred upon them in the largest extent thereof till the daies of Da∣vid, but now was given to him, in regard of the government thereof, and to his seed after him.

Vers. 6. Thou wilt prolong the kings life, and his yeares as many generations.] See the Note Psal. 21.4.

Vers. 7. He shall abide before God for ever, &c.] That is, He shall constantly en∣joy Gods favour and protection: see the Note above vers. 4. and likewise Psal. 56.13. But understanding it of Christ, it may be meant of his appearing in the presence of God for us, Heb. 9.24. O prepare mercy and truth, which may preserve him; that is, Furnish him with those graces which are wont to preserve both the per∣sons and thrones of princes, to wit, mercy and compassion, truth and equity and upright dealing; according to that of Solomon Prov. 29.14. The king that faithfully judgeth the poor, his throne shall be established for ever; see the Note Psal. 45.4: or else rather, Provide means for his preservation out of thy mercy and faithfulnesse to him.

Vers 8. So will I sing praise unto thy name for ever, &c.] See the Note Psal. 34.1: that I may dayly perform my vows, namely, my vows of praise and thanksgiving; for they only can be dayly performed. And herein he referres to what he had said before vers. 5. for thou, O God, hast heard my vows.

PSALM LXII.

Vers. 1. TRuly my soul waiteth upon God.] David breaks forth into these words abruptly, as one that had been long strugling with a temptation▪ sometimes inclining one way, sometimes another; but yet at last having gotten the day, concludes with confidence, Truly my soul waiteth upon God: as if he had said, Let Satan or mine own corrupt heart suggest what they will to the contrary, though the Lord may seem to have forsaken me, in that he suffers mine enemies continually to molest me, yet truly my soul waiteth upon God.

Vers. 2. I shall not be greatly moved.] According to that of the Apostle, 2 Cor. 4.8, 9. we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed: see 1 Cor. 10.13. See the Notes also Psal. 13.4, and 16.8, and 21.7. and 37.24.

Vers. 3. How long will ye imagine mischief against a man? &c.] That is, against me? why do so many of you conspire mischief against one poor man? ye shall be slain all of you; as a bowing wall shall ye be, and as a tottering fence, that is, ye cannot stand long, ere long ye will fall both suddenly and violently; any small thing shall make you fall headlong, yea your own envy and wickednesse shall ruine you, as a bowing wall and a tottering fence will fall even with its own weight. A wall when it cracks and bulks out may seem twice as broad as it was, and there∣fore to stand very firm; but yet it is certainly near to ruine; and so David saith it would be with his enemies: though they were swoln with pride, and might look and talk bigly, yet ere long they would certainly fall, and be utterly ruined in an instant. We have an expression much like this Isa. 30.13. wherefore this iniquity shall be to you, as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant.

Vers. 4. They only consult to cast him down from his excellency, &c.) That is, the man mentioned in the foregoing verse, whom they sought to cast down from the

regall dignity whereto God had anointed him: they delight in lies, that is, in slan∣ders and false flatteries; or rather in those evil practices, which will deceive those that rely thereon. See the Note Psal. 4.2.

Vers. 7. In God is my salvation and my glory.] See the Note Psal. 3.3.

Vers. 8. Trust in him at all times, &c.] See the Note Psal. 34.1. Ye people pour out your heart before him. See the Notes 1 Sam. 1.15. and Psal. 42.4.

Vers. 9. Surely men of low degree are vanity, and men of high degree are a lie, &c.] To wit, because they are poor, weak creatures, able of themselves to doe neither good nor evil; and withall they are unstable and inconstant, and oftentimes deceitfull and perfidious: to be laid in the balance, they are altogether (or, alike) lighter then vanity; that is, if men do well weigh things in the judgement of right reason, and do make just tryall of them, they will find that all men are alike mere vanity, or that if all mankind together be put in one scale, and vanity in the other, vanity will overweigh them. Now the drift of inserting these words here is to confirm his foregoing advice, that men should trust in God, by shewing the vanity of trusting on men. Yet some think the aim of this clause is to shew, that men may safely trust in God, because men are such poor vain creatures, no way worthy their admiration or fear.

Vers. 10. Trust not in oppression, and become not vain in robbery, &c.] That is, Trust not in the wealth that is gotten by oppression and robbery, nor in those sinfull practises, or in any such like; think not by any such evil courses to ac∣complish your desires. And he calls this becoming vain in robbery, because men do vainly deceive themselves, when they trust in such things; to which purpose the like expression is used Jer. 23.16. Hearken not unto the words of the prophets, that prophesie unto you; they make you vain: yea and it may imply also, that it argued lightnesse and vanity in them to be so ready to catch at these things for their safe∣ty and defence; and that it would make them be vile and foolish in the eyes of others. If riches increase, to wit, though it be in a lawfull way, set not your heart upon them; that is, do not trust in them, nor dote on them, so as to be proud of them, and anxiously sollicitous to preserve or encrease them.

Vers. 11. God hath spoken once; twice have I heard this, &c.] That is, often∣times; so that there is no question to be made of it. See the Note Job 33.14.

Vers. 12. Also unto thee, O Lord, belongeth mercy, &c.] The sweet content he took in thinking on Gods mercy makes David turn his speech to God, Also unto thee, O Lord, belongeth mercy; so that thy servants may with con∣fidence rest upon thee: for thou rendrest to every man according to his work; and there∣fore the righteous may in this regard also trust in God, as assuring themselves that God will protect and blesse them, and punish their wicked enemies.

PSALM LXIII.

The Title. A Psalm of David, when he was in the wildernesse of Iudah.] To wit, the forest of Hareth, 1 Sam. 22.5. or the wildernesse of Ziph, 1 Sam. 23.14, and 26.1, 2. both which were in the tribe of Ju∣dah, and David often in both of them in great distresse and danger, by reason of the incessant persecution of Saul.

Vers. 1. My soul thirsteth for thee, &c.] To wit, to enjoy the presence of God in his Tabernacle; see the Note Psal. 42.22: my flesh longeth for thee (which is ad∣ded, because when the soul of a man doth earnestly desire any thing, the body will be likewise stirred and affected therewith:) in a dry and thirsty land where no water is; that is, a land that being chapt through drought, doth seem to thirst for water, and when it comes, drinks it in greedily like a thirsty man; or, a land wherein the inhabitants or passengers for want of water are dryed up with thirst: and indeed the word in the originall signifyeth a weary land, that is, a wilder∣nesse, through which travellers could not passe without much faintnesse and wea∣rinesse. Now thus David describes the place where he was, 1. to imply his faith and confidence in God, in that being in such streights he did not forget God, nor cast away his hope in him, but rather his distresse made him long the more after God; and 2. to expresse thereby the fervency of his desires after God, in that as great as his wants were being in such a dry and barren wildernesse, yet he min∣ded not his streights in such outward respects, in comparison of his desire to en∣joy Gods presence in his Sanctuary. Yea and it may imply also that the place where he hid himself was as void of spirituall comforts, as it was of water; and that the parched ground thirsted not more after water, then he did after God.

Vers. 2. To see thy power and thy glory, so as I have seen thee in the Sanctuary.] Some conceive that David in these words desired, that he might be as effectually re∣freshed with the consideration of Gods power and glory, even whilst he was in that dry wildernesse, as ever he had been in the Sanctuary. But I rather con∣ceive that Davids desire herein is, that he might again enjoy the signs of Gods powerfull and glorious presence in his Sanctuary, with the same refreshing to his soul, as he had formerly done; to wit, the Ark (for which see the Notes 1 Sam. 4.21. 1 Chron. 16.11. and 2 Chron. 6.41.) and all other the holy Ordinances that were thereto be enjoyed.

Vers. 3. Because thy loving kindnesse is better then life, my lips shall praise thee.] His aim herein may be to imply, either 1. that however he was at present in a sad con∣dition, in a place that was altogether comfortlesse, and withall in continuall dan∣ger of his life; yet being assured of Gods favour, which may justly be preferred before life it self, he should in that alone have abundant cause to blesse God: or 2. that when he was restored to the enjoyment of the signs of Gods loving kind∣nesse in his Sanctuary, he would there praise Gods name, & that not so much for his deliverance, as for that discovery of Gods loving kindnesse, which was far better then life it self: or 3. that there was more assurance for a mans safety in Gods lo∣ving

kindnesse, then there was in life it self, or in all the naturall advantages that tended to the preservation of life, so that the assurance of Gods favour might be a juster ground of praising God even in the greatest dangers, then any safety in regard of his outward condition could yield.

Vers.4. Thus will I blesse thee, while I live, &c.] This word (thus) may have re∣ference to divers particulars. Thus, that is, as I purpose and do at this present, though in great distresse; or thus, that is, Being thus restored, according to my desire, to thy Sanctuary, there I will openly praise thee. But I rather think it re∣fers to those affections he had described to be in himself concerning his desire af∣ter Gods Tabernacle; Thus, that is, being thus affectionately desirous of enjoy∣ing thy presence in the Sanctuary, and esteeming thy loving kindnesse better then life it self, I will blesse thee, while I live, that is, whereever and in what conditi∣on soever I am. I will lift up my hands; to wit, in praising thee, or in praying to thee; as if he had said, Being thus delivered I shall be for ever encouraged to pray unto thee; see the Note Job 11.13: in thy name, that is, to thy name, as it is elsewhere expressed, Psal. 9.2; as if he had said, I will call upon thee: yet it may be understood divers other waies; in thy name, that is, through thy help; or, at thy command; or, trusting in thy goodnesse and mercy.

Vers. 5. My soul shall be satisfyed, as with marrow and fatnesse, &c.] This, with that which follows in the next verse, may be meant, either of the time when he should be restored to Gods Sanctuary again, to wit, that then remembring on his bed the comforts he had found in Gods Ordinances, and the enjoyment of Gods presence therein, his soul should be abundantly satisfied therewith; or else of the time of his exile in the wildernesse, to wit, that even there, when he could not come at Gods Tabernacle, and when he was in no little want of outward things, yet remembring God, his soul should be abundantly satisfied with spiri∣tual comforts. For the phrase here used, see the Note Psal. 36.8.

Vers. 6. When I remember thee upon my bed, and meditate on thee in the night watch∣es.] That is, at severall times of the night, for they divided the night by severall watches: see the Note Judg. 7.19.

Vers. 7. In the shadow of thy wings will I rejoyce.] To wit, as chickens that sleep securely and with content under the wings of their dams. See the Notes Ruth 2.12. and Psal. 17.8, and 57.1.

Vers. 8. My soul followeth hard after thee, &c.] As if he should have said, Though I be driven far from Gods Tabernacle, and God may seem to have cast me off; yet out of the strength of my affections to him, and through faith in his mercy and the fatherly love he bears to me, even in this afflicted condition, notwithstan∣ding all the discouragements that lye in my way, my thoughts are still running after God; neither do I cease constantly to desire and seek with all earnestnesse after his favour, yea and after his favourable presence in his Sanctuary. And then for the following words, thy right hand upholdeth me, either they are added 1. as the motive that encouraged him to follow so hard after God, namely, that God had still preserved him, and supported him in all his troubles; or else 2. as the effect of his so pressing after God, to wit, that because he did thus trust in

God, therefore God did uphold him; or 3. as the means whereby he was enabled in so sad a condition to persevere still in seeking after God, namely, because God by his spirit did support him.

Vers. 9. But those that seek my soul to destroy it, shall goe into the lower parts of the earth.] That is, They shall be laid in the grave, or thrown into hell, or hide themselves in caves and dens.

Vers. 11. But the king shall rejoyce in God, &c.] This he speaks of himself in the third person, believing assuredly that God would yet in time make good his pro∣mise to him concerning the kingdome: every one that sweareth by him, that is, by God, shall glory; that is, all that truly worship God, that truly fear and serve God, shall triumph when God shall destroy mine enemies, and exalt me to the throne, as knowing that hereby the good of the people in generall shall be pro∣moted, and that in my kingdome the kingdome of the promised Messiah shall begin to shoot forth. Because swearing by God is appointed as a part of divine worship Deut. 6.13. therefore usually in the Scripture it is figuratively put for the whole worship of God; as Isa. 45.23. unto me every knee shall bow, every tongue shall swear, and Isa. 65.16. he that sweareth in the earth shall swear by the God of truth. Yet withall this may particularly imply such as did sincerely ap∣peal to God, as the witnesse of their innocency: and therefore unto these are op∣posed, in the following clause, those that speak lies, but the mouth of them that speak lies shall be stopped; to wit, either by being cut off and destroyed; or by being so confounded with shame, that they shall not dare to utter any such lies any more.

PSALM LXIV.

Vers. 1. PReserve my life from the fear of the enemy.] That is, Preserve me from being afraid of the enemy; or from the evil which I fear the enemy should doe me.

Vers. 3. Who whet their tongue like a sword, and bend their bows, &c.] See the Note Psal. 57.4.

Vers 4. That they may shoot in secret at the perfect, &c.] That is, at me, who am perfectly clear of the least evil intended ever against them. See the Notes Psal. 11.2, and 26.1.

Vers. 5. They commune of laying snares privily; they say, who shall see them?] That is, the snares they have laid; or themselves that laid the snares: see the Note Psal. 59.7.

Vers. 6. They search out iniquities, &c.] That is, They seek to lay divers iniqui∣ties to my charge; or they devise and plot how they may unjustly oppresse & ruine me: and accordingly the following words, they accomplish a diligent search, do set forth their diligence in plotting mischief against him; and perhaps also in trying all wayes to effect and accomplish what they had so contrived. On∣ly indeed this last clause may be translated otherwise, we are consumed

by that which they have throughly searched: and then the drift of the words is, to im∣ply the exceeding danger the righteous servants of God were in by reason of these crafty plots of their enemies, namely, that in the judgement of their ene∣mies the righteous could never escape their snares, and were no better then dead men already; and that in true judgement, if they were left unto themselves, it could be no better with them. And therefore he adds, both the inward thought of every one of them and the heart is deep; that is, they are full of deep dissembling, craft and subtilty: so that hereby they are charged 1. that they did not carry on their designs with open fury and violence, but whilst they were silent and dis∣sembled outwardly, they maliciously contrived mischief against him in their hearts; and 2. that being men of a deep reach, they found out many unexpected waies of deceit and mischief.

Vers. 8. So they shall make their own tongue to fall upon themselves, &c.] This is thus expressed to signify, 1. that when Gods wrath was fallen upon them, they should accuse and condemn themselves; 2. that the evil intended against David by their bitter words should fall upon themselves; 3. that their slanders and bit∣ter words should be the means of their own ruine; & 4. that at least this should bring down Gods vengeance upon them. However he implyes, that thus they should be slain with their own sword, and that the arrows they shot against David should recoil back, and wound themselves: see before vers. 3.

Vers. 10. The righteous shall be glad, &c.] See the Note Psal. 58.10.

PSALM LXV.

The Title. A Psalm and Song of David.] See the Note on the Title of the 30. Psalm. Because of severall passages in this Psalm, vers. 3, 9, 10, 11, &c. many Expositours conceive that it was composed, when after the three years famine in Davids time, God was pleased by sen∣ding a seasonable rain to give them hopes of a plentifull harvest, 2 Sam. 21.

Vers. 1. Praise waiteth for thee, O God, in Sion, &c.] It is in the originall, Praise is silent to thee▪ O God, in Sion; and many observable particulars this implyes: as 1. that God is good unto his Church in a speciall manner above others, and gives them daily new occasions of praising him; 2. that his Church are the only peo∣ple that do truly know God, and so the only people that know how to praise him; 3. that God did only accept of the worship which they performed, and the praise which they offered, Sion being the only place where God would be worshipped; 4. that whereas others, though they live upon Gods blessings, yet mind not the Donour, Gods people are still carefull and ready for every mercy to return praise; and 5. that even in the worst times the people of God will with patient silence wait upon him, in assurance that he would give them occasion to praise his name.

Vers. 2. O thou that hearest prayer, unto thee shall all flesh come.] Here David be∣gins to reckon up the benefits for which God was most worthy to be praised in Sion; and accordingly in the first place he pitcheth upon this, that he was most

ready to hear the prayers of his people; insomuch that all flesh, that is, all sorts of men of all nations, though but dust and ashes, poor, frail, helplesse crea∣tures, might hereby be encouraged to draw near in prayer unto him, the glori∣ous God of heaven and earth. And thus the words do also covertly imply a pro∣phecy concerning the calling of the Gentiles.

Vers. 3. Iniquities prevail against me, &c.] Here David mentions another great mercy which God affords his Church, for which they were especially bound to praise him, and that is his pardoning their sins: and it is added here as that which must encourage them to goe to God in prayer, of which he had spoken in the foregoing verse. Iniquities prevail against me; as for our transgressions, thou shalt purge them away: which is as if he had said, Though our iniquities be such, that they may justly provoke thee to displeasure, yet thou wilt pardon them, and purge them away, to wit, by an expiatory sacrifice, which shall be offered up for them. For by this phrase of iniquities prevailing against him, divers things may be implyed: as 1^st, that his opposition against them had not been such, but that they had overcome and foyled him; 2^ly, that they had brought him into sub∣jection and bondage to them; 3^ly, that they were so many and great, that he was not able to bear them, but was likely to sink under the burden of them; and 4^ly, that they had brought Gods judgements upon him: and indeed by other passages in this Psalm it seems probable, that it was composed when the people of God had been under some sore judgement. As for Davids expressing this in the singular number, Iniquities prevail against me, whereas the following words are in the plurall number, as for our transgressions, thou shalt purge them away, the reason of this is, either because he speaks in the name of the whole people, as it were collectively in one body, and that the rather, as being their king and head; or else because, this Psalm being intended as a form of thanksgiving for the use of the people, he would hereby teach every man, as it were by his example, to confesse his own particular sins.

Vers. 4. Blessed is the man whom thou chusest, &c.] Here still farther mercies are added, for which God was in a speciall manner to be praised in Sion: and he be∣gins with that of Gods chusing them of his own free grace to be his people, this being the first spring of that mentioned in the foregoing verse, to wit, his par∣doning their sins; and then in the following words addes divers others, Blessed is the man whom thou chusest, and causest to approach unto thee; to wit, by receiving them to thy favour, who were enemies by nature, by taking them into so near a relation to thee, as to be thy peculiar people, yea thy children, such as may continually have free accesse unto thee, as are through Christ made one with thee, and to whom thou wilt communicate thy self unto all eternity: that he may dwell in thy courts▪ see the Notes Psal. 15.1, and 23.6: we shall be satisfied with the good∣nesse of thy house, &c. See the Note Psal. 36.8.

Vers. 5. By terrible things in righteousnesse wilt thou answer us, O God of our sal∣vation, &c.] That is, Because of thy righteousnesse, to wit, thy faithfulnesse, which moveth thee to make good thy promises to thy people, see the Note Psal. 51.14, or thy justice, which moveth thee to aid all those that are wronged and

oppressed, thou wilt answer us when we call upon thee from thy tabernacle and temple, (which is one of the Priviledges of Gods people mentioned in the fore∣going verse;) and that by executing strange and unusuall judgements upon our adversaries, and by many miraculous deliverances afforded us, which shall be terrible to our enemies, and dreadfull to thine own people: and it is likely that David speaks of these terrible things, in reference to the signs and miracles which God wrought in Egypt, and at the giving of the law. As for the following clause, wherein he tearmes God the confidence of all the ends of the earth, and of them that are afarre off upon the sea, this is added, either 1. to imply, that the Gentiles should also be sharers with the Jewes in these mercies, when they also should become the people of God; or 2. to intimate, that by those forementioned terrible things, which God should work for his people, many that dwelt farre off from his peo∣ple should be wonne to pray unto and to trust in God; or 3. to set forth the power of this God, who should doe such great things for his people, and so give them such speciall occasion to praise him in Sion, by shewing that all the inhabi∣tants of the world, far and near, have their dependance wholly upon God, in whom they live, move, and have their being: see the Note Psal. 22.9. whence it is also that by a secret instinct of nature all nations are moved to look to God in their dangers, though they be indeed ignorant of the true God.

Vers. 6. Which by his strength setteth fast the mountains, being girded with power.] That is, which God, being endued with an almighty power, doth cause the mountains to stand fast, so that neither the winds nor flouds can remove them, nor do they sink under their own weight, as great buildings of men often do for want of a firm foundation. I conceive that David adds this large description that here follows, of the great works of God throughout the world, either 1. to shew that it was no such strange thing, that God should extend grace at last to the Gentiles, as well as to the Jews, since from the first creation God had been very good to all the inhabitants of the world, and had done great things for them; or 2. to set forth the mighty power of that God, from whom his people expect such terrible things to be done for them; or 3. because, though all the world receive benefit from these great works of God, yet only Sion looks on them as blessings from God, and returns him praise for them.

Vers. 7. Which stilleth the noise of the seas, the noise of their waves, and the tumult of the people.] Some conceive that the last words, and the tumult of the people, are ad∣ded by way of explaining what he meant in the first words, to wit, Gods appeasing the tumults and insurrections of unruly people, whereby kingdomes and com∣mon-wealths are indangered: and indeed by seas and the waves thereof in the Scripture great armies and tumults of people are usually meant; as Jer. 51.42. and so Esa. 17.12, 13; see also the Notes Psal. 46.3, 6. But I rather chuse the plainer exposition, that in the first words he speaks of Gods stilling the seas, to wit, both by keeping them within their bounds that they overflow not the land, and by making them quiet at his pleasure, when they are most tempestuous; and that then in the next words he adds, that after the same manner likewise he stilleth the tumult of the people.

Vers. 8. They also that dwell in the uttermost parts are afraid at thy tokens, &c.] A∣ny great works of God, wherein there is any speciall impression of his majesty and glory, may be tearmed Gods tokens; and therefore some understand hereby the sun, moon and stars, which are seen in the remotest parts of the earth, and of which God said in the first creation, Gen. 1.14. Let them be for signs. But because David speaks here of such tokens as should make men afraid, I rather conceive that hereby is meant such works of God as are looked upon by men as tokens of his anger, as namely 1. thunder and lightening, and hail, and earthquakes, and co∣mets, and other strange meteors seen often in the air; or 2. those miraculous signs which God wrought for the good of his people and the ruine of their ene∣mies, as the dividing of the red sea, &c. the fame whereof was terrible to the nati∣ons far off; or 3. the judgements which he executes upon wicked men, such par∣ticularly (say some Expositours) as disturb the peace of kingdomes; for they conceive this is spoken in reference to the tumult of the people mentioned in the last words of the foregoing verse. As for the following words, thou makest the out-goings of the morning and the evening to rejoyce, thereby is meant, either 1. that God makes all the men of the world from East to West to rejoyce with his manifold blessings: or 2. that he makes all men to rejoyce in the out-goings of the sun in the morning, (an expression used likewise Psal. 19.6. His going forth is from the end of the heaven) and so likewise of the moon and stars in the evening; as the tokens before-men∣tioned are a cause of terrour to men, so these of rejoycing: or 3. that by giving peace to the inhabitants of the earth, to wit, through the terrour wherewith the nations are restrained and kept in, by reason of those tokens of Gods wrath men∣tioned in the foregoing clause▪ men may goe out chearfully in the morning, and the wild beasts in the evening, without terrour or danger; according to what the Psalmist saith, Psal. 104.20, 23: or 4. that when men goe out to walk in the cool of the morning and evening, he maketh them to rejoyce, in beholding how the earth is enriched with all kind of plenty: or 5. that he maketh the out-goings of the sun in the morning, the moon and stars in the evening, to have a chearfull and pleasant aspect, as if they seemed to laugh or to sing; as we see the like poe∣ticall expression used again vers. 13. to set forth the pleasant look of fields co∣vered with corn. And indeed the two last expositions seem to me the most probable.

Vers. 9. Thou visitest the earth, and waterest it, &c.] To wit, as men are wont to visit their friends, carrying wine and sweet-meats, or some such like junkets with them; see also the Note above on the Title: thou greatly enrichest it with the river of God, which is full of water; that is, say some Expositours, the river Shiloah, which ran close by Jerusalem, the city of God; or the river of Jordan, the chief river of Canaan, Gods holy land, which used at times to overflow its banks, and so to make the land the more fruitfull. But I rather conceive that it is those sweet and plentifull showrs of rain sent from God out of heaven, or the clouds from whence the rain falls, that is here called the river of God; and that hereby is intimated, that seasonable showrs were to the land of Canaan to enrich it with plenty, in stead of those great rivers wherewith other countries are watered, see

the Notes Deut. 11.10, 11, 12; and in stead of those brooks and rivulets, which husbandmen draw into their grounds to make them fruitfull.

Vers. 11. Thou crownest the year with thy goodnesse, &c.] Two things may be im∣plyed in this phrase: 1. that the plenty of corn and flowers and fruit &c. which God of his goodnesse caused the earth to bring forth, was an ornament to it, like a coronet or garland upon the head of a man; and 2. that God blessed the whole circle or revolution of the year, that in every part of it there were still some fruits of Gods bounty thereon to be seen: and thy paths drop fatnesse; that is, thy clouds; whereon God is elsewhere said to walk and to ride as in a chariot, as Psal. 104.3. and Nahum 1.3. or else the meaning is only this, that it is he only that maketh the earth rich and fruitfull; and in the expression used there may seem to be an allusion to that which is commonly said of mens carefull visiting their grounds, to wit, that every field is best dunged by the dust that falls from the masters feet.

Vers. 12. They drop upon the pastures of the wildernesse, &c.] That is, such places as are not manured and tilled, and are lesse frequented of people; see the Notes Job 38.25, 26: and the little hils, though in summer they are most parched, and in winter most pinched with cold, rejoyce on every side, to wit, as being full of vines and other pleasant fruit-trees &c. and so the inhabitants do thereupon rejoyce; yea themselves have a pleasant aspect, as it is usuall with the latine poets to say prata rident: and so likewise the next verse must be understood. See the Note be∣fore vers. 8.

PSALM LXVI.

Vers. 1. MAke a joyfull noise unto God, all ye lands.] Hereby the Psalmist ex∣presseth how earnestly he desired that God might be glorified, in that he could wish that, if it were possible, all nations might be wonne to praise his name, as indeed there was just cause for all to doe. But see farther in the Notes upon Deut. 32.43. and 1 Chron. 16.23, 24.

Vers. 3. Say unto God, How terrible art thou in thy works? &c.] The Psalmist bids them thus to direct their speech to God, because when men set God before their eyes in any holy service they undertake, it makes them perform it the more hear∣tily and fervently. And by putting all nations upon the acknowledgement of Gods terrible works, he covertly encourageth the people to trust in God, who could doe such terrible things to their enemies. Through the greatnesse of thy power shall thine enemies submit themselves unto thee: see the Note 2 Sam. 22.45.

Vers. 5. Come and see the works of God, &c.] That is, Weigh well with us the wonderfull works of God; see also the Note Psal. 46.8: he is terrible in his doing toward the children of men; that is, those prophane men that are adversaries to the people of God; or all mankind in generall. And it may be spoken by way of con∣tempt, to intimate how base and vain they are in comparison of God.

Vers. 6. He turned the sea into dry land, &c.] That is, the red sea: they went through the floud on foot; that is, Jordan: there did we rejoyce in him; that is, our nation, or we his people; for thus they speak of themselves as one body with

their forefathers, to shew that the wonders wrought for their forefathers were a just ground of encouragement for them. We have the like expressions Psal. 81.5. and Hos. 12.4.

Vers. 7. He ruleth by his power for ever, &c.] As if he had said, And therefore what he hath done for his people in former times he can doe still: his eyes behold the nations, to wit, to observe their waies, to rule and overrule them as he pleaseth: let not the rebellious exalt themselves; to wit, because this omnipotent all-seeing God can easily destroy them.

Vers. 10. Thou hast tryed us as silver is tryed.] That is, with very sore and many afflictions, as silver is tryed in a hot fire and many times; see Psal. 12.6, and the Note upon Job 23.10: yet not to destroy us, but to purge away our corrupti∣ons: and therefore when God tryeth his people with lighter afflictions, he saith on the contrary, Isa. 48.10. Behold, I have refined thee, but not with silver, or, as silver.

Vers. 11. Thou broughtest us into the net, &c.] That is, into bondage, or into great streights and dangers on every side: thou laidest affliction upon our loins; that is, by sore afflictions thou hast bereaved us of all strength, and made us ex∣ceeding weak and feeble; or, thou hast suffered men to bind us in chains; or, thou hast layd very heavy burdens of affliction upon us; or, thou hast caused men to use us like pack-horses, beating us, and laying intolerable bur∣dens upon us.

Vers. 12. Thou hast caused men to ride over our heads, &c.] That is, we lying up∣on the ground, as those do that are wounded in battel, our enemies ride over our heads; or, they ride us like beasts, because they that ride upon beasts are lifted up above their heads, or do, as it were, fit or lean over their heads. However, the meaning is only this, that their basest enemies, having brought them into subje∣ction, did insult over them and abuse them with all possible cruelty, scorn and contempt. And indeed we have the like expression Isa. 51.23. But I will put it (that is, the cup of trembling) into the hand of them that afflict thee, which have said to thy soul, Bow down, that we may go over: and thou hast laid thy body as the ground and as the street to them that went over.

Vers. 15. I will offer unto thee burnt-sacrifices of fatlings, with the incense of rams.] That is, with the smoke arising either from the whole burnt-offerings of rams, or from the fat of rams, which in peace-offerings was only burnt upon the altar; for this it is that is here called incense, to shew that how unsavory soever it might be in it self, yet through Christ, of whom all these sacrifices were types, it was a sa∣crifice of a sweet-smelling savour unto God. Yet some understand this of incense, that was burnt with their sacrifices.

Vers. 17. I cryed unto him with my mouth, &c.] Some conceive that these words with my mouth are added, to shew the certainty of this truth, that God is most ready to hear the prayers of those that call upon him; as if a husbandman should say, to prove that God is most ready to blesse the work of his hands that is indu∣strious in his calling, With these hands of mine did I till this ground and sow it, and thus and thus God was pleased to blesse my labours. But for this see the Note

Psal. 3.4. And he was extolled with my tongue; to wit, by my returning him praise, when he had granted my requests; or, by my praying; for God is greatly exal∣ted by his servants flying to him in all their necessities, as their only hope and refuge.

Vers. 18. If I regard iniquity in mine heart, the Lord will not hear me.] That is, If I have any evil intention in that which I beg of God, according to that Jam. 4.3. Ye ask and receive not, because ye ask amisse, that ye may consume it upon your lusts; or, if I wittingly allow my self in, or give my self over to any sin whatsoever, praying, but the whilst, through inward self-flattery, delighting in any sin, and purposing to nuzzle my self therein, yea though it should be only some inward lust of my heart, God would not regard my prayers. This I conceive is the drift of these words: yet it may well be also that the Psalmist intended hereby to justify himself against the slanders of his enemies.

Vers. 20. Blessed be God, which hath not turned away my prayer, nor his mercy from me.] So that though he did not regard iniquity in his heart, as is said before ver. 18. yet he ascribes it wholly to the mercy of God, that his prayers were not rejected.

PSALM LXVII.

The Title. TO the chief Musician on Neginoth.] See the Note on the Title of the 4. Psalm.

Vers. 1. God be mercifull unto us, and blesse us, and cause his face to shine upon us.] There seems to be a clear allusion in these words to that form of prayer used by the Priests in blessing the people, Numb. 6.25, 26. for which see the Notes there, as also Psal. 31.16. But yet what is here desired, the following verse doth more fully shew.

Vers. 2. That thy way may be known upon earth, thy saving health among all nati∣ons.] As if they had said, We do not desire merely that it may be well with us, but that thy way, that is, thy dealings with thy people, which are all mercy and truth, Psal. 25.10. (see the Note there) may be known upon earth, that is, to all the inhabitants of the earth, and thy saving health among all nations, that is, and that the way which thou hast ordained for the saving of thy people may be known amongst all nations. Because the sad calamities, which the Church did often lye under, were as a stumbling-block to other nations, through their misunderstanding Gods intentions therein, and kept them off from joyning themselves to the Church; therefore the people of God do here desire, that God, by the discovery of his favour to his people, would let all the world see his way to his people, &c. to wit, how dearly he loves them, how tenderly carefull he is over them, to provide for them, to protect and deliver them, and to order all things for their salvation, and not for their destruction, that so this might bring in the heathen nations to joyn themselves to the Church of God. So that by the way of God here is meant, 1. generally all the waies of his speciall goodnesse and mercy to his people; and 2. more particularly and especially that way of his saving health, as it is expressed in the second clause, that is,

that way which God hath ordained for the eternall salvation of his people through Christ: whence it is that Christ is called the way, Joh. 14.6. and Gods salvation, Luk. 2.30; as also the doctrine of the Gospel is called the way of the Lord, Act. 18.25, 26. This is the chief thing which the Church here desires may be made known to all nations; and so the words covertly imply that great myste∣ry of the calling of the Gentiles.

Vers. 3. Let the people praise thee, O God, &c.] That is, thee the true God, aban∣doning their false gods, whom they have hitherto served: which is repeated in the following verses again and again, to shew that they could never sufficiently rejoyce in, or be thankfull for those inestimable benefits, which they should all enjoy under the kingdome of Christ.

Vers. 4. For thou shalt judge the people righteously, &c.] The meaning is, that though God suffereth his people sometimes to be afflicted by their enemies for their good, yet he will surely deliver them at last, ordering and guiding them in all things for their advantage; yea and that especially by making them righteous, and obedient to all his righteous commandements. The like is often prophesied concerning Christs kingdome, as Isa. 11.4. and in divers other places.

Vers. 6. Then shall the earth yield her encrease, &c.] Many understand this figu∣ratively, to wit, either that in all parts of the world many converts should be brought in to the Church, and so the earth should yield a mighty harvest of ho∣ly men to God; or else that the elect of all nations should bring forth the fruit of repentance and praise, and of a holy life and conversation, to the glory of God: and so they say the same thing that is here intended, is expressed more in the end of the next verse, and all the ends of the earth shall fear him. But I rather un∣derstand it literally, that God should blesse his people by causing the earth to yield abundant encrease: only we must know then, that under this particular all other outward blessings are comprehended; as the following words do also im∣ply, and God, even our own God, shall blesse us.

Vers. 7. God shall blesse us, &c.] These words are here again repeated, there∣by covertly to cry down, as it were, either the infidelity of those that would not trust in so sure a refuge, or the ingratitude of those that lived upon Gods bles∣sings, but would not acknowledge the Donour.

PSALM LXVIII.

Vers. 1. LEt God arise, let his enemies be scattered, &c.] As if he should have said, If God do but stirre or shew himself, even that will be enough for the scattering of his enemies. Because this Psalm begins with the very words, which were still used by Moses when the Ark was to remove, Numb. 10.35. it is most probable that David composed it, when after his divers glorious victories over the Philistines 2 Samuel 5.20, &c. he re∣solved to remove the Ark from the house of Obed-Edom to Zion with great triumph and joy, 2 Samuel 6.12. But yet because those words verse 18. of the Psalm, Thou hast ascended on high, &c. are by the Apostle

applyed to the ascension of Christ into heaven Eph. 4.8, it cannot be denyed that David did look upon that triumphant removall of the Ark, as a type of Christs glorious ascension, who was indeed that angel of Gods presence, Isa. 63.9. whom they tempted in the wildernesse. 1 Cor. 10.9. And accordingly these words may covertly contain a prophecy of the stability of Davids kingdome, especially in Christ, and of the subduing of all his enemies.

Vers. 2. As smoke is driven away, so drive them away, &c.] That is, Though they mount aloft for a time, and seem very terrible to others, as the smoke doth when at first it overspreads and darkens the skie, yet let them perish suddenly: but see also the Note Psal. 37.20. And to the same purpose is the following clause, as wax melteth before the fire, so let the wicked perish at the presence of God: but see the Note also Psal. 22.14.

Vers. 3. But let the righteous be glad, let them rejoyce before God, &c.] David seems here to oppose the exceeding joy of the Israelites at the carrying of the Ark to Zion, to the sad condition they were in under Saul and the judges, especi∣ally when the Ark was taken by the Philistines: but see also the Notes Psal. 5.11, and 32.11, and 58.10. And observable also it is, that whereas in the foregoing verse the wicked are said to perish at the presence of God, here on the contrary the righteous are said to rejoyce before God: the presence of God, that is deadly to the wicked, is a joy to the righteous.

Vers. 4. Extoll him that rideth upon the heavens, &c.] See the Notes Deut. 33.26, and 2 Sam. 22.11: by his name IAH; which is an abbreviation of Iehovah (of which see the Note Exod. 6.3.) as Eli of Elohim: but the meaning is, that they should praise him, who is the only true God, and so hath made himself known to be, and that especially in his word, wherein by his name he hath distinguished him∣self from all the false Gods of the heathens.

Vers. 5. A Father of the fatherlesse, and a judge of the widows, is God in his holy ha∣bitation.] That is, in heaven, see Deut. 26.15; or, in the land of Canaan, see the Note Exod. 15.13; or, in his Tabernacle, where he is alwaies present amongst us, and ready at hand to help, see Psal. 26.8. But under these particulars of Gods favour to the fatherlesse and widows David intends chiefly to imply, that God is ready to help his poor oppressed people, when they are destitute of all outward succour.

Vers. 6. God setteth the solitary in families, &c.] That is, He blesseth the barren with many children; for they are the barren that are here called the solitary, ei∣ther because the reproach of barrennesse amongst the Jews made such delight much in solitarinesse, not caring to be in company; or rather, because their hou∣ses might be deemed solitary, in regard their families were not encreased with children. But yet this expression of setting the solitary in families may be exten∣ded to the Lords bringing of them home to live peaceably and quietly in their own houses, and amongst their kindred and friends, that had been driven away, and so wandered about as exiles in desarts and solitary places. But the rebel∣lious dwell in a dry land; that is, in a condition destitute of all comforts, and where they are exposed to manifold miseries. And some conceive that this is

spoken in reference to the rebellious Israelites perishing in the wildernesse·

Vers. 7. O God, when thou wentest forth before thy people, &c.] For this expressi∣on see the Note Lev. 27.17.

Vers. 8. The earth shook, &c.] See Exod. 19.18: the heavens also dropped at the presence of God; sweating, as it were, with terrour and toil. But the words both of this and the foregoing verse seem to have been taken out of Deborahs song, Judg. 5, 4, 5; for which therefore see the Note there.

Vers. 9. Thou, O God, didst send a plentifull rain, whereby thou didst confirm thine inheritance when it was weary.] As if he should have said, After thou hadst brought us into the promised land, thou didst still manifest thy fatherly care over us, in that thou didst yearly refresh the land with seasonable showrs, and there∣by didst renew the strength of that thine inheritance, (see the Note Exod. 15.17.) when it was dryed up and spent, wearied as it were with the scorching heat of the Sun, so that it grew faint for want of water, and not able to yield fruit any lon∣ger. This I conceive is the meaning of this place. Yet some understand it of Gods refreshing his people, his inheritance (see the Note Deut. 4.20.) with the showrs of the Gospel: see the Note Deut. 11.11.

Vers. 10. Thy congregation hath dwelt therein, &c.] This is added to shew the reason why God did yearly blesse the land with such encrease, namely, that his people might be provided for, whom he had planted there; and that the rather, because it was indeed almost a miracle, that such a spot of ground, as Canaan was, should nourish so many millions of people, which is not now sufficient, as some report, to nourish the thousandth part of them. Thou, O God, hast prepared of thy goodnesse, to wit, this land, or rather this fruitfull encrease of the land, for the poor; that is, thou givest so great an encrease, that even the poor are provided for; or, thou hast provided liberally for thy poor people: and so he calls them, either to intimate that their condition would have been soon poor enough, if God had not so provided for them; and in reference to their poor condition in the wildernesse, or in Egypt, or their ancestours; and all to magnify Gods good∣nesse in setting his heart upon such a wretched people. See the Note Deut. 26.5.

Vers. 11. The Lord gave the word, &c.] Here David begins to speak of the vi∣ctories God had given his people; wherein he insists the longer, because the pray∣sing God for some late victories obtained was one chief thing intended in this Psalm. The Lord gave the word; that is, By vanquishing their enemies for them, God put a triumphant song into the mouths of his people; or, he caused the ti∣dings of severall glorious victories to be brought to them: great was the company of those that published it; that is, in every town and village the women came out, (for the word in the original here is in the feminine gender) and that in great mul∣titudes, to sing songs of triumph: concerning which custome see the Note 1 Sam. 18.6. That this may be also applyed to the publishing of the glad tidings of Christs victories over the world and death and Hell by the ministers of the Gos∣pel, who bring this treasure to men in earthen weak vessels, I deny not: but that it should be here intended, I cannot see.

Vers. 12. Kings of armies, &c.] This may be taken as that song of triumph

which the women should sing, implyed in the foregoing verse; or else as the words of David, wherein he continueth the relation of the Churches victories: Kings of armies; that is, Kings attended and furnished with divers and mighty armies: did flee apace; to wit, as stricken with great terrour: yea the words in the originall, did flee, did flee, may imply, that they were often and suddenly put to flight, and that they fled severall waies and farre away, see Deut. 28.25. And she that tarried at home divided the spoile; that is, the women that stayed at home: and the mean∣ing is, either that the souldiers had such rich spoile, that at their return they had much to give away amongst their wives and daughters and friends; or that the enemy was so wholly vanquished, that the women did not fear to goe out to gather the spoile that was left in the field; and so the mighty became a prey to weak ones. And this may be applyed also to the victories of the Church in the daies of the Gospel, over her enemies spirituall and temporall.

Vers. 13. Though ye have lien among the pots, &c.] This also may be taken as a part of the womens song before mentioned, wherein they encourage the people of God; or rather as the words of the Psalmist, wherein from the great things he had recited, which God had done for his people, he encourageth them to trust in God for the time to come. Though ye have lien amongst the pots; that is, though ye may be for a time in great darknesse and distresse, in great streights and po∣verty, kept in the basest bondage and drudgery, like kitchin-scullions, that lay themselves down to sleep amongst the pots, or, as some say, like those scullions in an army (which may be indeed particularly intended, because the Psalmist is here speaking of war) that skulk by night amongst the pots, there to shelter themselves from the cold winds and rain, & so are all-over besmeared with dirt and smoak and soot: yet shall ye be as the wings of a dove covered with silver, and her fea∣thers with yellow gold; that is, God will bring you again to a very prosperous condition, and make you glorious by deliverance. Yea and it may also imply, that those afflictions should not impair their spirituall dignity and beauty, but should rather promote it, in that their faith and courage and other graces should shine the more brightly. And how this may be applyed to that purity and glory, wherewith Christ shall clothe those that were most wretched and loathsome in their naturall condition, we may easily conceive. As for his comparing them to doves, see the Note Psal. 55.6.

Vers. 14. When the Almighty scattered kings in it, &c.] That is, in the land of Canaan, Gods inheritance mentioned vers. 9: it was white as snow in Salmon; to wit, say some expositours, with the bones of the slain scattered thereon. But considering how this is joyned with the foregoing verse, I rather think that in saying the land was white as snow in Salmon, on the lofty tops whereof they say the snow used to lye all the year long, David intended to signify, that by those victories God had given them, the land was brought, as it were miraculously, into a flourishing, prosperous and joyfull condition, (which whitenesse signifieth) that was in a dark∣some and dolefull condition before.

Vers. 15. The hill of God is as the hill of Bashan, a high hill, &c.] Here David be∣gins to set forth the chief priviledge which God had afforded his people, and

which was indeed the fountain from whence all other blessings did flow in unto them, namely, that God had chosen to dwell amongst them as his peculiar peo∣ple; for to intimate this he extols mount Sion, whether they were now carrying the Ark, the sign of Gods presence, equalling it with or exalting it above all other hills whatsoever in this regard. For so the words must needs be understood, as they are render'd in our Translation, The hill of God is as the hill of Bashan, &c. as if he had said, Though Sion the hill of God be but a barren and a small low hill of it self, yet being now chosen of God to be the settled place of his habitation, in this regard it is no whit inferiour to that rich and fruitfull and lofty hill of Ba∣shan, (for which see the Note Psal. 22.12.) but doth rather excell it. And hereby also is implyed, that the kingdome of David seated in Sion, and so consequently of Christ, did far excell all the kingdomes of the world, in regard of this prero∣gative of Gods dwelling amongst them as his people: which is also the drift of the following verse, wherein he checks all hills for their proud lifting up them∣selves, seeing all their eminency was nothing being compared to that of Sion; Why leap ye, ye high hills? this is the hill which God desireth to dwell in, &c.

Vers. 17. The chariots of God are twenty thousand, even thousands of angels, &c.] Or, many thousands of angels, as if he had said, an innumerable multitude of angels. To shew what a sure defence God was to his people, amongst whom he dwelt in Sion, David tells us here, that God was continually attended with an innumerable company of angels, whom he could send forth when he pleased, as chariots of war to fight against the enemies of his people: the Lord is among them as in Sinai, in the holy place; that is, God is among this mighty host of angels as their Lord, ha∣ving them all under his power and command, and who is in himself a surer de∣fence then all the angels can be; and that in his holy place in Sion, as he was for∣merly in Sinai, (which may also be intended here under those words his holy place) see the Note Deut. 33.2: which David here mentions to imply, that Gods presence now in Sion was by vertue of that covenant which he made with them in Sinai, that they should be his peculiar people; and that he was present there by revealing his will unto them, as he was formerly in Sinai by giving them his law. Thus commonly these words are understood. But yet many learned Exposi∣tours understand them of the angels attending Christ in his ascension into hea∣ven, and that this is said here of Christs ascension, in allusion to the multitudes of horsemen and chariots that attended the Ark when it was carried up into Sion; which was a type, they say, of Christs ascending into heaven. And indeed it is evident Act. 1.10. that the angels were present with Christ when he ascended into heaven. And if they attended him when he came into the world, honouring his birth with a hymn of praise, Glory to God in the highest, &c. Luk. 2.13, 14, accor∣ding to that Heb. 1.6. when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him; well may we think that they also attended him in his glorious and triumphant ascension into heaven, praising him for his victories over our spirituall enemies, as in Revel. 5.11, 12. Worthy is the Lamb that was slain to receive power, and riches, and wisedome, and strength, and honour, and glory, and blessing.

Vers. 18. Thou hast ascended on high, &c.] The Apostle doth expresly apply this to the ascension of Christ Eph. 4.8: for having said vers. 7. that unto every one of us is given grace according to the measure of the gift of Christ, to prove that the spiritu∣all gifts which are severally dispensed to Christians are given them by Christ, he alledgeth this place, Wherefore he saith, when he ascended up on high, he led captivity captive, and gave gifts unto men: and that he alledgeth it with respect to the ascension of Christ is evident vers. 9, 10. Now that he ascended, what is it, but that he descen∣ded first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, &c. Some learned Expositours do therefore hold, that Da∣vid in this place doth as a prophet speak directly & immediately of Christ, taking occasion from the promises he had before mentioned, which God had made to his people, to speak of Christ the fountain of all Gods promises, & from the remo∣ving of the Ark into Sion, to speak of the heavenly Sion, where into Christ, the true Ark of the Covenant, God manifested in the flesh, is ascended up. Thou hast ascended on high; that is, Thou, O Lord Christ, after thou hadst humbled thy self even to the very grave, didst rise again, & hast ascended triumphantly into the highest heaven: thou hast led captivity captive; that is, thou hast led away many captives, or thou hast carried away thy enemies into absolute captivity, to wit, the world, sin, death, and Satan; even those principalities and powers (as the Apostle speaks Col. 2.15.) whom having spoiled on the Crosse, he made a shew of them openly, tri∣umphing over them. I know indeed that some learned men do by the captivity that was led captive understand the elect, Christs redeemed ones, whom having re∣scued from the bondage of Satan, that they might serve him, he carried them with him triumphantly into heaven, to wit, in that by his ascension he opened a way for them, that they might follow him thither; whence is that of the Apostle Eph. 2.6. that God hath raised us up together with Christ, and made us sit together in heavenly places in Christ Iesus. But the first exposition is doubtlesse the best. As for the next words, thou hast received gifts for men, which is rendered by the Apostle, and gave gifts unto men, it is meant, doubtlesse, of the gifts of the holy Ghost, which Christ, after he was ascended to the right hand of his father, did abundantly powr forth upon his officers and other his members, whereof the fiery tongues that lighted on the Apostles at the feast of Pentecost Act. 2.3. were a visible sign; for so the Apostle explains this place Eph. 4.11, 12. Nor need we stumble at it, that the Apostle saith and gave gifts unto men, whereas it is here in the Psalm, thou hast received gifts for men, both these expressions being all one in effect; and that either 1. be∣cause (as some would have it) Christ gave gifts to his officers that he left behind him, that he might receive from them those whom they converted, that were brought in as an offering to God, to whom they were to live; according to that of the Apostle Rom. 15.16. where he saith that he preached the Gospel, that the offering up of the Gentiles might be acceptable, being sanctified by the holy Ghost; where∣in he might be said to receive gifts for men, in regard that Christ caused many to be thus brought in unto him, not for his own advantage, but for his Churches benefit: or 2. rather, because Christ as Mediator received the gifts of the holy Ghost from the Father, that he might give them to his servants, as he saith Matth.

11.27. All things are delivered unto me of my father, and Joh. 14.26. the comforter, which is the Holy Ghost, whom my father will send in my name, he shall teach you all things, and Joh. 15.26. when the comforter is come, whom I will send unto you from the Father: or 3. (which I like the best) because in an usuall scripture-phrase, thou hast received gifts for men is as much as to say, receiving thou hast given gifts unto men; as in Hos. 14.2. that which is render'd in the margin of our Bibles, Take away all iniquitie and give good, is in the originall, and receive good, that is, take and give good to thy people; and so Exod. 25.2. that which is in our Translation, speak unto the children of Israel, that they bring me an offering, is in the original, that they take for me an offering; and so it is here, thou hast received gifts for men, that is, thou hast taken and given gifts unto men: and thereupon that follows vers. 19. Blessed be the Lord who daily loadeth us with benefits. Yea, for the rebellious also; that is, those that do long stand out rebelliously against the Gospel, as is expresly evi∣dent in many of the Jews, that would not submit to Christ, when he preached the word of life unto them, and yet after the ascension of Christ were wonne to the Christian faith, and received the gifts of the holy Ghost: that the Lord God might dwell among them; that is, amongst those that were wonne to joyn themselves to God in Christ as his people, and that partly in Gospel-ordinances, the outward signs of Gods presence among them, and partly in their hearts by faith and other gifts of his spirit, and afterwards eternally in heaven. And so these words do im∣ply, that Christ did not ascend into heaven, that he might be far off from his Church; but rather that he might be the more effectually present amongst them by the gifts of his spirit, according to that promise Matth. 28.20. feeding them with his own body and bloud, and teaching and guiding them in the waies of life by his own holy spirit. Thus we see how this place must be understood of the ascension of Christ. But yet I see not why the words may not be understood, as they are by many other of our best Expositours, as spoken to God, and that with relation to the carrying up of the Ark into Sion, after many glorious victo∣ries that God had given to David over his enemies; though withall mediately and principally they were meant of Christs triumphant ascension into heaven, of whom David we know was a speciall type. For indeed to the type the words may be very fitly applyed, as well as to Christ, 1. because in Sauls time, by the enemies frequent distressing the Israelites, the glory of the God of Israel had been much obscured, whereas now by Davids subduing the heathen the glory of God was highly exalted again, therefore in relation to Davids taking the strong and high places of the enemy, or rather of the advancing of Gods glory thereby, and his triumphant going up into Sion, in the Ark, the sign of his presence, Da∣vid speaks thus to the Lord that had given him these victories, and had brought his enemies into bondage to him, Thou hast ascended on high, thou hast led captivity captive: and 2. because not God, but his people, yea and many of the wicked re∣bellious ones amongst them, were enriched by the spoils of their enemies, and the tribute they were forced to pay, as a ransome for their lives and liberty, and yet it was God that had brought them into subjection, therefore he addeth those words, thou hast received gifts for men, yea for the rebellious also: and 3. because by these

victories, which David and his people had obtained over their enemies, God had made it evident, that he dwelt amongst them as his peculiar people, for their pro∣tection and assistance, therefore is that last clause added, that the Lord God might dwell among them. But however, whether we referre it to the type or antitype, there is doubtlesse in the severall expressions here used an allusion to the cu∣stome of Princes riding in triumph after some great victories obtained: as name∣ly 1. to their ascending up into their triumphant chariots, or their riding up in their chariots to some place of eminency, such as was the Capitol in Rome; 2. to their leading of their prisoners bound before them; and 3. to their casting of medals and pieces of money to the people, as they rode in triumph a∣mongst them.

Vers. 20. Vnto God the Lord belong the issues from death.] That is, He hath many and divers waies to deliver his people from the most desperate dangers; see the Note Psal. 3.8. And this is here mentioned, with that which follows, as an effect of the ascension of Christ.

Vers. 21. But God shall wound the head of his enemies, &c.] That is, He shall wound them mortally: and the same is repeated again in the next clause, and the hairy scalp of such a one as goeth on still in his trespasses; that is, as persevereth obsti∣nately in opposing Christ and his Church: only because long, shaggy and bushy hair was usually worn by men out of pride, & makes those that wear it to look the more fiercely, therefore this expression of wounding their hairy scalp may proba∣bly imply, that God would irrecoverably wound his proudest & fiercest enemies. Yet some understand it of Christs vanquishing our spirituall enemies, as concei∣ving the words have relation to that old promise, that the seed of the woman should break the serpents head.

Vers. 22. The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea.] That is, God hath decreed or promised, that though his people should be in as desperate danger, as they were when formerly they fought with Og, that terrible giant, and mighty king of Bashan, yet he would cause them to return with triumph, laden with the spoils of their vanquished enemies, as he did then; and though they should seem to be in the very jaws of death, as when they went through the red sea, yet he would deliver them and bring them safe out of all their dangers, as he did then. So that this phrase of bringing his people again from Bashan, &c. doth either imply his causing them to return with victory from fighting with their enemies, or rather that their deliverances from such desperate dangers should be as a resurrection from the dead, as if God should have brought them back again from the grave. As for those first words, The Lord said, &c. the meaning is not, that God had then made any such expresse particular promise; but that thus much was intended in the generall promises that he had made for the preservation of his people; or that thus much might justly be concluded from that former experience they had had of the great things that God had done for them.

Vers. 23. That thy foot may be dipped in the bloud of thine enemies, &c.] See the Note Psal. 58.10.

Vers. 24. They have seen thy goings, O God, &c.] This may not unfitly be un∣derstood of Gods going forth with his people in their wars, to subdue their ene∣mies before them: for having spoken in the foregoing verses, how God would make his people victorious over their enemies, as in former times when they fought with the king of Bashan, and when they were carried through the red sea; in relation thereto this may be added, They, that is, the enemy to their terrour, and thy people to their great encouragement, have seen thy goings, O God, that is, they have seen how thou hast gone before thy people, as their captain, to cause their enemies to sly before them; or, they have seen the strange way thou madest for them, when thou ledst them through the red sea. But yet because of that which is added in the following verses, I rather conceive that the Psalmist begins to set forth the triumphant pomp of those that sang praises to God for their victo∣ries: to wit, either that which is described Exod. 15.1, 20, 21. after the drowning of Pharaoh and the Egyptians in the red sea, of which mention was made before vers. 22; or rather that of Davids carrying up the Ark into Sion with great solem∣nity, as is largely described 1 Chro. 15. which was the occasion of composing this Psalm. They have seen thy goings, O God; that is, They that flocked together to behold this glorious sight, have with great joy seen how thou wentest up in tri∣umph amongst thy people: even the goings of my God, my King, in the Sanctuary; that is, they have seen thy goings, O God, who dwellest in thy Sanctuary, where thou hearest the prayers of thy people, and from whence thou comest forth to their help; or, they have seen how thou wentest up amongst thy people, when they went to praise thee in thy Sanctuary: which is farther described in the following verse, The singers went before, &c.

Vers. 26. Blesse ye God in the congregations, even the Lord from the fountain of Israel.] This may be understood either as the words of the Psalmist, or as the triumphant song sung by the people, hinted in the foregoing verse, the singers went before, &c. And it is divers waies expounded by Interpreters: as 1. that the people of God are thereby stirred up to praise God from their hearts, the fountain from whence all praises must flow that will be accepted of God; or 2. to fetch their praises from the Scriptures, the fountain of Gods Church, from whence they must learn how to serve God; or 3. to blesse the Lord Christ, who was descended from the Patriarch Jacob, of whom, as concerning the flesh, Christ came, Rom. 9.5. But I think the meaning of the words is best expressed in the margin of our Bibles, Blesse ye God, even the Lord, ye that are of the fountain of Israel, that is, all ye tribes that are sprung from Israel; see the Note Deu. 33.28. Yet some make this the meaning of the words; ye that are of the fountain of Israel, that is, that are true Israelites, the genuine chil∣dren of that faithfull and pious patriarch: & others understand the words mysti∣cally; ye that had your spirituall being, as members of the Church, from the foun∣tain of the Gospel preached, which from Israel, out of Sion flowed into all nations.

Vers. 27. There is little Benjamin, with their ruler, &c.] That is, with their rulers or princes; or, with him that was the head of their tribe: which might be the rather ad∣ded here, to shew that this tribe, though it was the least of all the tribes, see the Note 1 Sam. 9.21. & therefore called here little Benjamin (haply also in allusion to

Benjamins being the youngest & least amongst all the sons of Jacob;) yet was a di∣stinct tribe by it self, and had their Ruler amongst the Heads of the tribes, as o∣thers had: the princes of Iudah and their counsell, that is, their counsellors; or, with their company, that is, those of the people of the tribe that came along with them. However I conceive the drift of this verse is, to describe the pompous train of those that attended the Ark, when it was carried up into Sion: and though some conceive that Benjamin and Iudah are expressed, and so also afterwards the princes of Zebulun and the princes of Naphtali, because these tribes had a speciall stroke in those victories which David had lately obtained, and that Benjamin is named first, because that tribe went first in the train; yet I rather think that the Psal∣mists aim was, by naming the chiefest and the meanest of the tribes, Iudah and Ben∣jamin, these two that were nearest to Jerusalem, and Zebulun and Naphtali, that were farthest off, figuratively to imply that all the tribes were there; and that the ra∣ther to shew, that the civill wars being ended, and all the kingdome reduced to obedience, the whole nation was now unanimously joyned in seeking to pro∣mote the worship of God; and that Benjamin is named first, that David might not seem to neglect that tribe that had been most violent for Sauls family against him. As for those that apply this whole Psalm to Christ, they understand this verse of the Apostles, who were many of them of the tribe of Judah, as being the brethren of Christ; and many of Galilee, where lay the portion of the tribes of Zebulun and Naphtali; and by little Beniamin they understand Paul, who was the last called of all the Apostles, and tearmed the least of the Apostles, and was indeed of Benjamins tribe. But there is no necessity of applying all the passages of the Psalm to the daies of the Gospel.

Vers. 28. Thy God hath commanded thy strength, &c.] That is, God that hath taken thee for his peculiar people, hath established thy kingdome with great strength, and hath given thee strength to vanquish thine enemies: strengthen, O God, that which thou hast wrought for us; that is, settle and strengthen more and more the kingdome and dominion thou hast conferred upon us; confirm, conti∣nue and encrease the victories thou hast given us, and the benefits thou hast be∣stowed on us. And this also may be applyed to the kingdome of Christ.

Vers. 29. Because of thy temple at Ierusalem, &c.] That is, Because thou art present amongst us in thy Temple which shall be, or thy Tabernacle which is at Jerusalem (for it may be referred to either of them, see the Note 1 Sam. 1.9.) and dost manifest this by the wonderfull things thou doest for us: shall kings bring presents unto thee; that is, the kings that shall successively rule over thy people shall bring gratulatory sacrifices and offerings unto thee; or rather, kings of forraign nations shall bring presents unto thy people, by way of acknowledging that thou, the great God of heaven and earth, dwellest amongst them as thy people: see 1 Kings 10.24, 25. But this may be also understood as a prophecy of the calling of the Gentiles.

Vers. 30. Rebuke the company of spear-men, &c.] That is, as the word in the ori∣ginall signifies, men armed with long spears like unto reeds, or made of reeds; their canes or reeds being, they say, in those countries hard and strong, like

the wood of trees. Some indeed render this, Rebuke the beast of the reeds: and be∣cause reeds are wont to grow in watry and fat grounds, whence is that Isa. 35.7. the parched ground shall become a pool, &c. in the habitation of dragons, where each lay, shall be grasse, with reeds and rushes; therefore by the beast of the reeds some do under∣stand voluptuous men, or people that are proud and bold by reason of their wealth and plenty, like cattel that feed in a fruitfull soil. But I take it to be more agreeable with that which follows to take the words thus; Rebuke the beast of the reeds, that is, Destroy, or drive away, or blast the endeavors of those mighty, savage and barbarous enemies of thy people, that are like unto those wild beasts that use to lurk amongst the reeds; or, as some would have it, fierce and subtle, like the Crocodile that useth to lye in the reeds of Nilus in Egypt; whence they say it follows in the next verse, Princes shall come out of Egypt, &c: the multitude of the bulls, with the calves of the people; that is, their mighty Princes or commanders in war, with the meaner people that follow them, see the Note Psal. 22.12: till every one submit himself with pieces of silver; that is, with pieces of mony, or lumps and wedges of silver: scatter thou the people that delight in war; to wit, those that causelesly make war upon thy people.

Vers. 31. Princes shall come out of Egypt, &c.] This, and that in the following verse, is clearly a prophecy of the calling of the Gentiles; Egypt and Ethiopia being perhaps named in stead of all, because they were above others most grosse∣ly idolatrous and wicked: Ethiopia shall soon stretch out her hands unto God; to wit, by yielding up themselves to him as his captives, by praying to him, or beg∣ging mercy of him, or by presenting to him their gifts or tribute.

Vers. 32. Sing unto God, ye kingdomes of the earth, &c.] See the Notes Psal. 47.1, 2.

Vers. 33. To him that rideth upon the heaven of heavens, which were of old, &c.] That is, who is a God of infinite majesty, the most high God, that from the beginning of the world hath swaied and governed the heavens and all things contained there∣in; and therefore it is fit that all kingdomes and nations should serve him: lo, he doth send out his voice, and that a mighty voice; see the Notes Psal 29.3, 4, &c.

Vers. 34. Ascribe ye strength unto God, &c.] This is spoken in reference to what he had immediately before said concerning the thunder; and see the Note Psal. 29.1: his excellency is over Israel; that is, his majesty, the excellency of his power and goodnesse, &c. is in a speciall manner manifested amongst his people, in his care over them above others, in the miraculous victories he hath given them, and other the glorious things he hath wrought for them: and his strength is in the clouds; that is, his power is eminently seen there; which again hath refe∣rence to what he had said in the foregoing verse of the thunder: as if he had said, And thus hath God two glorious thrones, whereon he is seen in his majesty, one in his Church on earth, and the other in heaven.

Vers. 35. O God, thou art terrible out of thy holy places.] That is, as some con∣ceive, both out of heaven, and out of thy tabernacle; which indeed agrees with what was said in the foregoing verse: but see the Note Psal. 43.3. and see also Psal. 47.2.

PSALM LXIX.

Vers. 1. SAve me, O God, &c.] It is evident by many passages of this Psalm, that in the New Testament are applyed to Christ, as we may see vers. 4, 9, 21, and 22, that David wrote this Psalm of himself, as he was a type of Christ; and therefore what is here said in the beginning of this Psalm, may be un∣derstood of the Passion of Christ; Save me, O God, see Matth. 26.34: for the wa∣ters are come in unto my soul; that is, I am filled and even choaked up with waters, to the unavoidable endangering of my life. See the Notes 2 Sam. 22.5. and Psal. 32.6.

Vers. 4. They that hate me without a cause are moe then the hairs of mine head, &c.] See the Notes Psal. 7.3, and 25.3. Yet many conceive, that it was in particular reference to this place, that Christ said of the Jews hatred against him Joh. 15.25. that it was that the word might be fulfilled that is written in their law, They hated me without a cause. As for the last clause in this verse, then I restored that which I took not away, it seems to have been a proverbiall speech, used commonly concern∣ing those that suffered for those things of which they were not guilty; and so it may be used here by David, either to imply generally that they did not only most injuriously oppresse him, but also pretended therein to proceed against him in a way of justice, as against a malefactour; or else more particularly, that in spoiling him of all that he had, they clamoured against him, that it was but to make satisfaction to the justice of the law which he had transgressed. But now, if we understand it of Christ, the meaning must needs be, that he suffered for other mens offences, not for his own, according to that Isa. 53.4, 5, 6. surely he hath born our griefs, &c. and so did indeed satisfy divine justice for mans robbing God of his glory.

Vers. 5. O God, thou knowest my foolishnesse, and my sins are not hid from thee, &c.] Understand this as spoken by Christ, and then the meaning must be this, Thou, Lord, knowest that the sins for which I suffer are only the sins of thine elect, which are mine merely by imputation: but understand it of David, and then either we must take it as spoken ironically, O God, thou knowest my foolishnesse, &c. that is, thou knowest whether I be guilty, or (which is all one in effect) that I am no way guilty of that foolishnesse, that is, that wickednesse, those grievous sins which mine enemies would charge upon me; and so this expression is much like that of the Prophet, Jer. 20.7. O Lord, thou hast deceived me, and I was deceived: or else rather as an acknowledgement of his failings, yet withall implying a pro∣fession of his innocency in those things whereof they accused him; as if he should have said, Though I am foolish, I confesse, and have many waies offended thee, which thou knowest right well; yet withall thou knowest that I am no way cul∣pable in those things which they would lay to my charge.

Vers. 6. Let not them that wait on thee, O Lord God of hosts, be ashamed for my sake, &c.] To wit, as apprehending that thou hast forsaken me, because thou comest not in to my help, notwithstanding all my confidence in thee, and my fre∣quent

and fervent prayers unto thee, and so being discouraged by mine exam∣ple; or, as failing of that help which they expected from me, who had often been an instrument of their preservation. But now if we refer these words to Christ, they seem to contain a desire, that he might be supported in that great work of mans redemption, that so those that had fixed their faith and hope on him might not be ashamed (as indeed all his disciples must needs have been, if he had not after his crucifying triumphed over death by his resurrection, which is evident by that sad complaint of those two Luk. 24.21. We trusted that it had been he that should have redeemed Israel,) but might alwaies find God ready to grant their de∣sires in whatever they should ask in his name, which the following clause may seem to imply, let not those that seek thee be confounded, &c.

Vers. 7. Because for thy sake I have born reproach, &c.] That is, for my endea∣vouring to walk piously, to oppose the corruptions of the times, and to approve my self to thee in all my waies; and more particularly for my yielding to take the kingdome upon me, which I did not out of any private ambition, but merely at thine appointment. But now Christ may be said to have born reproach for Gods sake, either because he underwent it in obedience to Gods will, or be∣cause he did all those things, for which men reproached him, out of piety and obedience to God.

Vers. 8. I am become a stranger unto my brethren, &c.] That is, My nearest friends, for fear of displeasing Saul and other mine enemies, stand aloof from me. But if we referre this to Christ, it may be meant either of the Jews in generall, accor∣ding to that Joh. 1.11. he came unto his own, and his own received him not; or else more particularly of his disciples forsaking him, Matth. 26.56. and Peters deny∣ing him vers. 70; yea and perhaps of his own kinsmens despising him, of which it is said Joh. 7.5. that neither did his brethren believe in him.

Vers. 9. For the zeal of thine house hath eaten me up, &c.] By the house of God here may be meant, 1. the Tabernacle of God, towards which David shewed much zeal, both in that he was, whilst he might, a most frequent and devout ob∣server of all the service of God therein, and especially in that he was grieved for the neglect and corrupting of that truth and purity of worship, which should have been maintained and preserved therein, and highly offended with those that were the cause of it; and 2. the Church and people of God, for which he was zea∣lous, in that he so earnestly desired and sought their welfare, and was troubled and displeased to see, that they who were called by Gods name and professed themselves Gods people, should yet indeed deny God, and corrupt his religion, and seek the ruine of those that were indeed the people of God. And then by his being eaten up with this zeal may be meant, 1. that it had exhausted and consu∣med, as it were, his moisture and vitall spirits; or 2. that it had wholly turned him into fire, as things eaten are turned into the nature of him that eats them; or 3. that being transported herewith, it made him wholly to forget and disregard himself, not in the least minding his own credit or safety; or 4. that it had expo∣sed him to be devoured by the rage of his enemies. How this is applyed to Christ, we see Joh. 2.17. As for the next clause, and the reproaches of them that re∣proached

thee are fallen upon me, 1. we must know, that God may be said to be re∣proached by any wickednesse committed by ungodly men, contrary to the laws and commandements of God, and particularly by any opposition that is made against his truth, any corruption that is brought into his worship, and any wrong that is done to his servants for his sake: and 2. that David might say, that the reproaches wherewith they reproached God, did fall upon him, 1. because his enemies reproached him for Gods sake, for his being so sollicitous to obey Gods will; or 2. because in regard of his interest in God, he took himself to be re∣proached in the reproaches of his God; or 3. because he took to heart the re∣proaches wherewith they reproached God, as much as, yea more then if himself had been reproached by them; or 4. because he grieved as bitterly for their sin and misery that thus reproached God, as if himself had been guilty of their sins. And indeed this last some conceive to be most probable, because the Apostle ap∣plying these words to Christ, Rom. 15.3. doth from thence undertake to prove, that Christians ought rather to seek to please their neighbours for their good, then themselves, as Christ for our good was content to undergoe the guilt of our sins and the punishment due thereto, Even Christ, saith the Apostle, pleased not himself, but as it is written, The reproaches of them that reproached thee fell on me; to wit, in that the sins of the elect were imputed to Christ, and he suffered the curse which they else should have suffered.

Vers. 10. When I wept and chastened my soul with fasting, &c.] To wit, as be∣wailing both Gods dishonour, and their wickednesse, and begging of God that they might repent and be saved, (and that because I saw my zeal against them o∣ther waies discovered, did no good, but only enraged them the more against me;) that was to my reproach, that is, they derided me for my piety and (as they judged it) my vain confidence in God.

Vers. 12. They that sit in the gate speak against me, &c.] That is, say some, those that sit begging in the gate. But doubtlesse the meaning is, that the magistrates spake against him, or the people that assembled before the courts of justice; for which see the Notes Gen. 22.17. and Psal. 9.14: this being a great aggravation of his misery, that they, whose office it was to defend his innocency, should in the seat of justice seek his ruine: and many learned Expositours take the next clause as an expression of the same thing, namely that the great ones, whom he calls drinkers of strong drink, (for so it is in the originall) sang songs of him. But reading it as it is in our Bibles, and I was the song of the drunkards, the meaning is, that the baser sort of debauched people did also scorn and deride him. And so David hereby seeks to expresse, that in all places, both publick and private, and by all sorts of persons, from the highest to the lowest, he was traduced and re∣proached daily.

Vers. 13. But as for me, my prayer is unto thee, O Lord, in an acceptable time, &c.] As if he had said, Notwithstanding all these discouragements, I continue still to pray unto thee, O Lord; or, whilst mine enemies do thus wrong me, by prayer I seek to thee for shelter; and my prayers, however mine enemies deride me for them, do find acceptance with thee. And now referring this to Christ, the accep∣table

time mentioned may be, that when he had fully accomplished the work of mans redemption, according to that clause of our Saviours prayer Joh. 17.1. Father, the hour is come, glorify thy son: see also Heb. 5.7. O God, in the multitude of thy mercy hear me, in the truth of thy salvation; that is, with that salvation, which in all faithfulnesse and truth thou hast promised thy servants.

Vers. 18. Deliver me because of mine enemies.] That is, because their rage and violence is so great against me, even seeking my life; or, because though I be not worthy of deliverance, yet they, in regard of their wickednesse and unjust persecuting of me, are certainly worthy to be destroyed; or, that they may not triumph over me, and be hardened in their sins and in their persecuting of the righteous and innocent, but that rather I may triumph over them.

Vers. 20. Reproach hath broken mine heart, &c.] This may be meant of the re∣proaches wherewith they reproached both God and himself, As for those words which are added, and I looked for some to take pitty, but there was none, &c. how they were accomplished in Christ, when all his acquaintance stood afar off from him, Luk. 23.49. see the Note before vers. 8. Yet they may also imply, that Christ had not the least assistance from man in the work of our redemption.

Vers. 21. They gave me also gall for my meat, and in my thirst they gave me vinegar to drink.] That is, In stead of comforting me, by their scoffing and opprobri∣ous speeches, they added to my affliction, as if they should have given me gall and vinegar in my hunger and thirst. The last clause, concerning their giving him vinegar to drink, was doubtlesse literally accomplished in Christ, when they gave him vinegar upon the Crosse, Matth. 27.48; and therefore it is said Joh. 19.28. I conceive in reference to this place, that when Christ said, I thirst, (which was the occasion of their giving him vinegar to drink) he spake this purposely that the Scripture might be fulfilled. As for the first clause, they gave me also gall for my meat, divers learned men think that was also literally accomplished in Christ, when coming to Golgotha Matt. 26.34. they gave him vinegar to drink mingled with gall. But because this was only mingled with the drink, and cannot therefore so properly be said to be given him for meat, therefore this may seem more questionable; though I see not why the words should be restrained to so strict a sense.

Vers. 22. Let their table become a snare before them, &c.] There is in these words an allusion to birds, who going to feed on the meat that is laid as a bait for them, are often catched in a trap or snare; and the imprecation herein expressed seems also to have reference to the complaint in the foregoing verse; as if he had said, As they have given me gall for meat and vinegar for drink, so let their plenty and dainties prove no better in the conclusion then gall and vinegar to them: whence it may be that the Apostle Rom. 11.9. citing this place, but not tying himself to the very words, but only to the sense, adds these words, and a recompence, Let their table be made a snare — and a recommence unto them. But however by their table here is meant, first, their outward bodily food, and so the curse is that their plenty on their table, and consequently whatever might be to them a support of life, and a means to refresh them, might prove an occasion of insnaring them in sin, and of

bringing mischief and destruction upon them; as is evident by those more gene∣rall words that follow, and that which should have been for their welfare, let it become a trap: and 2. of the word of God, the food of their souls; and so the curse is, that by perverting the Scripture, and by their not believing the word of the Gospel, they should be the more hardened, and so this their spirituall food should prove the savour of death unto death unto them; which may well be acknowledged to be intended here, because the Apostle Rom. 11.9, &c. applies this with the follow∣ing verses to the blindnesse of the Jews. I know that some hold that this, Let their table become a snare, was accomplished in the Jews, when being assembled to eat the Passeover at Jerusalem, they were there besieged, taken and destroyed by the Ro∣mans. And how we ought to judge of such imprecations as these, see in the Note Psal. 28.4.

Vers. 23. Let their eyes be darkened that they see not, &c.] According to that which is threatned Deut. 28.28; concerning which see the Note there: and make their loyns continually to shake; to wit, through fear or weaknesse, or the pressure of intolerable burdens.

Vers. 24. Pour out thine indignation upon them, and let thy wrathfull anger take hold on them.] This implyes many and grievous judgements; such as they should no way be able to escape, and should be of long continuance, and besides inflicted in a away of wrath: and this some do particularly restrain (as they do also the fol∣lowing verse) to the finall destruction of Jerusalem, and the wrath that did thence∣forth seize upon the Jews; see 1 Thess. 2.16.

Vers. 25. Let their habitation be desolate, and let none dwell in their tents.] To wit, by destroying their land, towns and cities, together with the Temple; or by de∣stroying them and their posterity in a great measure, and causing the rest to be carried away as captives into strange countries: which agrees with that our Saviour did also threaten the Jews with Matth. 23.38. Behold, your house is left unto you desolate.

Vers. 26. For they persecute him whom thou hast smitten, &c.] That is, They insult over, and with all despight and cruelty seek utterly to ruine, me and others, whom thou as a father hast corrected: and it may also be peculiarly applyed to Christ, who was Isa, 53.4, 5, smitten of God and afflicted, wounded for our transgressions, and bruised for our iniquities: and to the same purpose is the following clause, and they talk to the grief of those whom thou hast wounded; to wit, by scoffing at them, and by upbraiding them with their sufferings.

Vers. 27. Adde iniquity to their iniquity, &c.] It may be read, as in the margin it is, Adde punishment of iniquity to their punishment; that is, Let them be punished with one plague upon another; or, Let them be punished eternally, where there shall be a supply of never-ceasing wrath. But reading it as it is in our Text, the mea∣ning must needs be as if he had said, As they have added affliction to my afflicti∣on, so let them be delivered up to a reprobate sense, that they may adde sin to sin, till they have filled up the measure of their iniquity. As for the following clause, and let them not come into thy righteousnesse, either the desire therein is 1. that they might be hardened in their sins, and so might never repent and be∣come

righteous; or 2. (which implyes the same) that God would not justify them, Let them not come into thy righteousnesse, that is, Do not pronounce them righteous, let them not partake of that righteousnesse or faithfulnesse, whereby thou art alwaies certainly wont to absolve and justify those that do truly be∣lieve and repent, (see the Note Psal. 51.14.) and so it is the same with that which is added in the next verse, that they might not be numbered amongst the righ∣teous; or 3. (which I like the best,) that they might never come into heaven; for that is indeed called righteousnesse elsewhere, as Psal. 24.5. concerning which see the Note there.

Vers. 28. Let them be blotted out of the book of the living, &c.] That is, Let them not be of the number of those that were from all eternity chosen and ordained both to the life of grace and of glory hereafter; and accordingly when they die, let them be cast into hell; as it seems to be more clearly expressed in the follow∣ing clause, and not be written with the righteous. Yet withall I conceive, that this phrase of blotting them out of the book of the living may also imply a desire, that however by outward profession they might be of the number of those that were the Church and people of God, and thereupon might accordingly hope and boast that their names were written in heaven, yet God would not own them for such, yea that God would manifest that they were reprobates, to wit, either by casting them out of the Church, (as we see the Jews are not now the people of God, but the Gentiles are succeeded in their room) or by casting them out into utter darknesse. The expression here used is the same with that Ezek. 13.9. con∣cerning the false prophets, they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, &c. I know indeed some under∣stand both of being cut off by death. But for this and other things, see the Note Exod. 32.34.

Vers. 29. But I am poor and sorrowfull, &c.] That is, afflicted and broken-hear∣ted, see Psal. 40.17; yet some apply it to the poverty and low estate of Christ: let thy salvation, O God, set me on high; that is, let it set me above the reach of mine enemies, see the Note Psal. 28.9. But this too some understand of Christs ascension.

Vers. 31. This also, &c.] Having said in the foregoing verse, I will praise the name of God, &c. he adds, This also shall please the Lord better then an ox or bullock, that hath horns and hoofs: and either the drift of these last words that hath horns and hoofs is, to set forth what bullock he meant, to wit one that was young and tender, whose horns began to bud forth, and whose hoofs began to harden, or one that was for years ripe and fit for sacrifice, thereby to set forth that thanksgiving was more acceptable to God then any the choicest sacrifice; or else they are ad∣ded by way of slighting those legall sacrifices of brute beasts, in comparison of that reasonable service of praise; as if he had said, the calves of our lips, so the prophet calls our praising God Hos. 14.2. is a sacrifice far more acceptable to the Lord, then calves or bullocks that have horns and hoofs.

Vers. 32. The humble shall see this and be glad, &c.] See the Notes Psal. 34.2, and 40.3. and your hearts shall live that seek God; that is, your hearts that were in a

manner dead within you, because of mine or your own sad distresses, shall be revived again; see the Note Psal. 22.26.

Vers. 33. For the Lord heareth the poor, and despiseth not his prisoners.] That is, his servants that are brought into the straights of any distresse by Gods afflicting hand for their sins; or those that are persecuted and bound for his sake, or for his truth and cause.

Vers. 35. For God will save Sion, and will build the cities of Iudah, &c.] David foreseeing by the spirit of prophesy the great calamities that would befall the land and people of Israel in succeeding times, doth here foretell, for the encou∣ragement of the faithfull, that the reformation begun amongst them by the set∣ting up of his throne, should be carried on; that God would preserve Sion, the place of his publick worship, (with which he begins, because the maintenance of Gods worship was the foundation of all their happinesse) and that he would cause the whole kingdome to prosper and flourish unto the coming of Christ, of whose kingdome his was a type: and withall the same he intends also concerning the Church of Christ, Gods spirituall Sion; see the Note Psal. 2.6: that they may dwell there, and have it in possession; that is, that the faithfull Israelites may dwell long in Sion and in the land of Canaan, see the Note 2 Sam. 7.10. and that the faithfull may continue in the Church, and after this life may dwell for ever in the heavenly Canaan.

Vers. 36. The seed also of his servants shall inherit it, &c.] This must be under∣stood, as the former verse, 1. of the faithfull Israelites continuing in the land which God had given them; (and some understand it of the times when the Jews shall be converted to Christ) and 2. of the true believers abiding in the Church, and at last for ever with God in heaven.

PSALM LXX.

Vers. 1. MAke haste, O God, to deliver me, &c.] See the Notes Psal. 40.13, &c. where we have this whole Psalm almost word for word.

PSALM LXXI.

Vers. 1. IN thee, O Lord, do I put my trust, &c.] Many passages in this Psalm make it most probable, that this Psalm was composed by David in his old age, when his son Absalom was risen up against him, see vers. 9, and 18. But for the two first verses, see the Notes Psal. 31.1, 2.

Vers. 7. I am as a wonder unto many, &c.] That is, say some Expositours, either 1. because thou hast so wondrously advanced me, raising me from keeping sheep, to sit on the throne of Israel, and hast alwaies hitherto so miraculously preserved me; or 2. because I walk so strictly, and because my waies seem so strange to them, in that I restrain my self from that liberty and from those pleasures to which others give up themselves, and can so willingly expose my self to so great troubles for conscience sake, and then bear them too with patience and chearful∣nesse,

according to that which Peter saith to the faithfull in those times 1 Pet. 4.4· they think it strange that you run not with them to the same excesse of riot; or 3. because thou hast now forsaken me, who have alwaies served thee so constantly, and tru∣sted in thee with so much confidence. But I rather conceive the meaning is, that because of his uncouth waies, and because of the grievous afflictions which God had brought upon him, raising up his own son against him, that sought to be∣reave him both of his life and kingdome, they gazed and pointed at him in a way of wonder, as some fool or mad-man; yea they withdrew themselves and fled away from him, as some detestable monster, one that was the shame of mankind, not worthy to live amongst men, and by whom it was pity the earth should be any longer defiled: in opposition to which therefore he adds, But, let them judge as they will of me, thou art my strong refuge. And indeed we find the like expressi∣ons used elsewhere much to the same purpose, as Isa. 8.18. and Zach. 3.8. and 1 Cor. 4.9.

Vers. 8. Let my mouth be filled with thy praise.] That is, Let me have cause to praise thee, and enable me to praise thee freely, abundantly and continually, that I may have nothing else in a manner in my mouth, but thine honour and praise; see the Note Job 8.21.

Vers. 12. O my God, make haste for my help.] As if he had said, And hereby disprove what mine enemies boast of, to wit, that thou hast forsaken me: and his own confidence that they were herein deceived, he implyes in those words, O my God.

Vers. 14. But I will hope continually, &c.] This hath reference to that forego∣ing desire vers. 12. that God would make hast to help him; and is as if he had said, that however, though God should deferre to help him, yet he would still wait in hope upon God.

Vers. 15. My mouth shall shew forth thy righteousnesse, and thy salvation all the day, &c.] That is, thy faithfulnesse and justice, manifested in saving and deli∣vering thy righteous servants; see the Note Psal. 51.8: for I know not the numbers thereof; that is, for thy mercies and deliverances are innumerable, so that I shall never want matter of praising thee, nor can ever sufficiently extoll thy name. Others, I know, give an exposition of these words that is somewhat diffe∣rent from this; my mouth shall shew forth thy righteousnesse, that is, I will, the best I can, generally declare thy justice in punishing the ungodly, and thy salvation, to wit, in the preservation and deliverances of thy righteous servants; for I know not the numbers thereof, that is, I must needs confesse, that both thy judgements on the wicked, and thy mercies to the righteous, are more then I can reckon. But the first exposition is the best.

Vers. 16. I will goe in the strength of the Lord God, &c.] That is, I will walk day∣ly in the confidence of Gods strength, and not of mine own; whatever I un∣dertake and whereever I goe, I shall goe on in assurance of assistance and protecti∣on from the almighty God; however weak I am in my self, and however violent mine enemies be against me, and though I meet with never so many and great troubles and hinderances and discouragements in my way, yet I shall goe on with

chearfulnesse, courage and confidence, not falling back, or turning aside to the right hand or the left, for any evils I may meet with in my course: I will make mention of thy righteousnesse, even of thine only; that is, I will not mind any other helps or supports, but will rely upon thy faithfulnesse solely and wholly. I know some do restrain the first clause either to his praising God (for having said in the former verse, that his mouth should shew forth Gods righteousnesse, &c. here he addes, say they, that he would enter upon this work in Gods strength) or else to his going out to warre against his enemies, or his persevering to with∣stand them in the maintenance of his just cause in the confidence of Gods aid. But I conceive it is best to understand it more generally, of his resting upon Gods power and help in all things whatsoever.

Vers. 17. O God, thou hast taught me from my youth.] That is, say some, by the holy instructions of my parents and teachers, and withall by thine own spirit: or rather, thou hast taught me experimentally even from my youth by many won∣derfull deliverances, how good and faithfull thou art, how tenderly carefull thou art over me, and what a strong and sure refuge thou art to all that fly unto thee: and thus I have been trained up from my childhood, to trust in thee, and to fly to thee in all my troubles.

Vers. 18. Forsake me not untill I have shewed thy strength to this generation, and thy power to every one that is to come.] That is, to succeeding generations; to wit, either by recording it in the Psalms, see the Note Psal. 45.17; or by relating it to them who should report it to those of another generation, and so it should be successively made known in all ages.

Vers. 19. Thy righteousnesse also, O God, is very high.] See the Notes Psal. 36.5, 6.

Vers. 20. Thou, which hast shewed me great and sore troubles, &c.] See the Note Psal. 4.6: shalt quicken me again, and shalt bring me up again from the depths of the earth; that is, from those desperate dangers, wherein I seemed to be as a man that was dead and buried. See the Note Psal. 42.7.

PSALM LXXII.

The Title. A Psalm for Solomon.] Some read it, A Psalm of Solomon, and hold that it was composed by Solomon: only seeing in cannot be de∣nied that this Psalm was one of Davids prayers, because of those words in the close of this Psalm vers. 20. The prayers of David the son of Iesse are ended; they say withall, that the Psalm is no other but the prayer which Da∣vid made for Solomon a little before his death, when by Davids appointment he was anointed king of Israel, his father yet living, 1 Kings 1.39. and that it was only brought into the form of a Psalm by Solomon. But whether it were com∣posed by Solomon, or, as others rather think, by David, however it was for Solo∣mon, that is, concerning Solomon, or, for Solomons sake; as being written by way of 1. congratulating him for the honour which was newly conferred upon him; 2. of praying to God for him, that his kingdome might be just, prosperous and lasting; and thereby also teaching the people what they should beg of God on

his behalf; 3. of propounding to him the pattern of Christs perfect government, that imitating him in his government, he might draw down the blessings here mentioned upon him; and 4. by way of foretelling what his government should be. Only we must know, that though Solomon alone be expresly named here, yet what is desired for him is covertly also desired for all that were to succeed him in that throne, even unto Christ, in whom the kingdome was to be established for ever, and of whom Solomon was a type, in regard whereof even he also is cal∣led Solomon Cant. 8.12. see the Note 2 Sam. 12.24. And indeed that this Psalm is chiefly meant of Christ, is evident, because there are many passages hereof that cannot properly be meant of Solomon, as those vers. 5, 7, 8, 11, and 17; and that vers. 8. is expresly applyed to Christ, Zach. 9.10.

Vers. 1. Give the king thy judgements, O God, &c.] This prayer may be under∣stood as made by David, either in his own name, or in the name of the people: Give the king thy judgements, O God, and thy righteousnesse unto the kings son; that is, to Solomon. For though some by the kings son in the second clause understand Solomons posterity; yet I rather think it is Solomon that is here called both the king and the kings son, this being peculiar to him, and which could not be said ei∣ther of Saul or David, that sat in the throne before him, that he was made king by right of succession of Gods appointment, as the son and heir of David the king. Only withall we must also include Christ, who, as man, was the son and heir of Da∣vid, Luk. 1.32. the Lord God shall give unto him the throne of his father David; and in regard of his divine nature, the Son of God, the great King of heaven and earth. And then for the thing desired for Solomon in these words, it is, that God would enable him to govern his people justly, according to that form of righteousnesse prescribed in his Word: for by Gods judgements and Gods righteousnesse is meant, either the knowledge of that way of righteous government prescribed in Gods law; or those gifts and graces which God was wont to give to magistrates, that they might justly govern the people; or an ability and holy will to govern according to that exact pattern of Gods righteous governing the world. So that it is in effect the same with that which Solomon begged of God for himself 1 Kings 3.9. But now as these words are referred to Christ, the accomplishment is most clear: for as the Father committed all judgement unto the Son, Joh. 5.22; so he adorned his humane nature with a fulnesse of all grace requisite hereunto, see Isa. 11.2, 3: and therefore some note, that in reference to Christ this is spoken rather by way of prophesying what should be, and by way of congratulating the graces and just government of Christ, then of praying that this might be.

Vers. 2. He shall judge, &c.] That is, When thou hast thus fitted him for the government of thy people, as is before said, then he shall judge thy people with righ∣teousnesse, and thy poor with judgement: and most fitly might this be said of Christ, the true Melchisedech, (see the Note Gen. 14.18.) of whom it was prophesied Isa. 32.1. Behold, a king shall reign in righteousnesse. See also Isa. 11.4. and the Note Psal. 43.1.

Vers. 3. The mountains shall bring peace to the people, and the little hils by righteous∣nesse.] That is, say some Expositours, By reason of the righteousnesse of his go∣vernment,

there shall be such peace, that the barrennest parts of the kingdome shall be husbanded, and shall yield the fruits of the earth in abundance; which is indeed the usuall effect of peace: see the Note 1 Kings 4.25. But rather I con∣ceive it is a metaphoricall expression; as if he had said, that all kind of peace and prosperity should grow up and flourish in every part of the kingdome, the earth should yield as fair a crop of peace and prosperity as of other the fruits of the earth; as we use to say of any thing that is plentifull, that it may be found grow∣ing under every hedge. And the mention that is made of the mountains and hils, is either only because Judea was a mountainous and hilly countrey; or else to imply how the kingdome should in every place flourish in this regard; as it is a sign of the universall fruitfulnesse of a land, when even the mountains, the most barren places, do yield a rich encrease; or that even those places should be safe and peaceable, where wild beasts and robbers were wont to lurk. However, in this prophesy of the peace of his government, there is an allusion certainly to the name of Solomon; concerning which, as also how this may be applyed to that peace which Christians enjoy by Christs subduing Satan, sin and death, see the Notes Gen. 14.18. 2 Sam. 12.24. and 1 Kings 4.24. And withall observable it is, how this agrees with that of the prophet Isa. 32.17. And the work of righteous∣nesse shall be peace, and the effect of righteousnesse quietnesse and assurance for ever.

Vers. 5. They shall fear thee as long as the sun and moon endure, &c.] This may be understood, either as spoken to the king, for whom he had hetherto prayed; and so the meaning must be, that because of his wisdome and justice in govern∣ing his kingdome, the people should reverence and fear him, and yield him wil∣ling and ready obedience; as it is indeed expressely said of Solomon, 1 Kings 3.28. that all Israel feared the king, for they saw the wisdome of God was in him to doe judgement: or else rather as spoken to God, They shall fear thee, &c. as if he had said, By the righteousnesse of the kings government, O God, religion shall be promoted, and men shall be brought willingly and sincerely to fear and serve thee. But now because it is said that this should be as long as the sun and moon en∣dure, &c. that is, to the end of the world, this must needs be referred to Christ, whose kingdome must continue for ever. For we see in the later end of Solomons reign, there was a great defection to idolatry amongst the people, and at last his own servants rose up against him; and when his son came to the throne, ten of the tribes revolted from him.

Vers. 6. He shall come down like rain upon the mowen grasse, &c.] That is, Where∣as tyrants are like storms of wind and hail, that destroy the fruits of the earth, he shall be like sweet showrs, that make the fruits of the earth to grow up and flou∣rish, because by the justice of his government the people of God shall flourish in every regard. But especially is this accomplished in the kingdome of Christ, by whose doctrine (for which see the Note Deut. 32.2.) and by the righteous∣nesse and goodnesse of whose government, the Church shall flourish and be en∣riched with all kind of blessings, especially spirituall; their hearts shall be chea∣red with comfort, and they shall bring forth abundantly the fruit of a holy life and conversation: besides that it might be the more fitly said, He shall come down

like rain, because his kingdome is in a speciall manner from above, Joh. 3.31. see also Hos. 6.3.

Vers. 7. In his daies shall the righteous flourish, &c.] That is, There shall be ma∣ny righteous ones, and they shall be exalted and be prosperous in every regard; which most fitly suits with Christs kingdome, who not only blesseth the righte∣ous, but makes men righteous, and by the preaching of the Gospel amongst the Gentiles did wonderfully encrease the number of them▪ and abundance of peace so long as the moon endureth; see the Notes above vers. 3, and 5.

Vers. 8. He shall have dominion also from sea to sea, and from the river unto the ends of the earth.] That is, from the red sea, or, the salt sea, unto the mediterranean sea, and from the river Euphrates, unto the desart that lyeth Southward beyond the utmost bounds that way of the land of Canaan. Concerning these bounds of the kingdome of Israel, see the Note Exod. 23.31: and how this was accompli∣shed in Solomons daies, but especially in the spreading of Christs kingdome all the world over, see the Note 1 Kings 4.21. and the Note also on the Title of this Psalm.

Vers. 9. They that dwell in the wildernesse shall bow before him, &c.] That is, The most remote and barbarous nations shall submit themselves to him, or seek his fa∣vour: and his enemies shall lick the dust; that is, they shall kisse the ground when they come before him in token of reverence (for that was the custome of those Eastern countries when they bowed to their kings;) or they shall bow their fa∣ces to the very ground, as if they meant to lick the dust: and hence these two are joyned together Isa. 49.23. they shall bow down to thee with their face toward the earth, and lick the dust of thy feet.

Vers. 10. The kings of Tarshish, &c.] See the Note 1 Kings 10.22. and of the isles shall bring presents; to wit, by way of tribute and homage: the kings of Sheba and Seba shall offer gifts; that is, as it is commonly thought, the kings of the nations inhabiting Ethiopia and Arabia the happy, descended from Seba and Sheba, the son and grandchild of Cush, Gen. 10, 7. But see also the Notes 1 Kings 10.1. Psal. 45.12. and 68.31.

Vers. 11. Yea, all kings shall fall down before him, &c.] This cannot be meant of Solomon, unlesse we take it as figuratively spoken, all kings, that is, all any thing near about him. But in Christ it is and shall be literally accomplished.

Vers. 12. For he shall deliver the needy, &c.] That is, He shall rescue them from those that by fraud or violence wrong and oppresse them; and this shall make men willing to submit to his government. But though this, with that which fol∣lows in the two next verses, is clearly spoken of deliverance from externall inju∣ries, yet as it is referred to Christ, it may be also understood of his delivering poor sinners from the spirituall tyranny of sin and Satan, and of saving their souls.

Vers. 14. He shall redeem their soul from deceit and violence, &c.] That is, their life, as the following words shew: and precious shall their bloud be in his sight; that is, whereas many men, princes and great ones especially, regard the shedding of poor mens bloud no more then the spilling of a little water, he shall shew that he

makes precious account of the bloud even of the meanest and most contempti∣ble amongst the people, 1. by being sparing in shedding their bloud, see 2 Kings 1.13. 2^ly, by defending them against those that would shed it, and 3^ly, by taking vengeance on those that did shed it, especially when it is shed for Gods cause, in regard the Lord doth then the more prize it, when thereby his truth is confirmed, and his cause maintained.

Vers. 15. And he shall live, &c.] To wit, long and prosperously; but see the Note Psal. 21.4: and to him shall be given of the gold of Sheba; to wit, by way of tri∣bute and presents, 1 Kings 10.15: which is added to imply both how rich and po∣tent a king he should be, as indeed it is said of Solomon 1 Kings 10.23. that he exceeded all the kings of the earth for riches; and also with what affection and willing∣nesse they should submit to his government; for to signify this, was that ancient custome of bringing presents to their princes, see the Note 1 Sam. 10.27. And with∣all, especially as it is referred to Christ, it implies, that men should willingly con∣tribute of any thing they had, for the promoting of his kingdome & glory. Pray∣er also shall be made for him continually: which as it is meant of Christ, doth either imply that men should pray for the coming of this their Messiah, or else rather for the advancement of his kingdome, and for the Church his body; which was in part ful∣filled, when the children cried in the Temple, Hosanna to the son of David, Mat. 21.15: and daily shall he be praised; Christians endeavouring to honour him both by word and deed.

Vers. 16. There shall be an handfull of corn in the earth upon the top of the mountains, &c.] That is, so fruitfull shall the land be, that though but a handfull of corn be sown in the earth, & that upon the top of the mountains, where by reason of extreme cold in winter, and heat in summer, the ground is usually barren, yet it shall yield such mighty corn, so thick & so high, that being shaken with the wind, it shall rusle and make a noise like the thick bows of the lofty trees on mount Lebanon. And hereby also is implyed the abundance of all other things that should be in those times, & that the smallest beginnings should through Gods blessing grow to great abun∣dance. Yea & some understand it too of the sowing of the seed of the Gospel, and of the great encrease and flourishing estate of the Church & kingdome of Christ, that should follow hereupon. And they of the city shall flourish as the grasse of the earth; that is, as the earth shall every where yield a great encrease of grain, so shall every city yield as great an encrease of men, so that they shall be every where as plenti∣full as the grass of the earth, and they shall be too in a flourishing condition. And how both these were literally accomplished in Solomons reign, is expressed 1 Kin. 4.20. Iudah and Israel were many as the sand which is by the sea in multitude, eating and drinking and making merry.

Vers. 17. His name shall endure for ever, &c.] If we refer this to Solomon, the meaning may be, that for his wisedome, his just and gentle government, and the prosperity of his reign, his glory and renown should be continued even after he was dead for many generations. But referring it to Christ, the meaning must be, that he & his kingdome should continue for ever; as likewise that his name should be continued in his spirituall off-spring, that should be called Christians: see the

Note above vers. 5. And men shall be blessed in him; that is, if we refer it to Solomon, men shall propound him as a pattern of one eminently blessed, saying, the Lord blesse you as Solomon was blessed; see Gen. 48.20: but referring it to Christ, the meaning is, that in and through Christ believers should attain perfect blisse and happinesse, according to that promise made to Abraham, Gen. 12.3. In thee shall all the families of the earth be blessed.

Vers. 18. Blessed be the Lord God, the God of Israel, who only doth wondrous things.] To wit, by his own power: & this seems to be added in reference to the wonderfull goodnesse of God in continuing the kingdome to Solomons posterity, notwith∣standing many of them did so often provoke God to have utterly destroyed them; but especially with reference to Gods wonderfull works in the Churches redemp∣tion by Christ, her miraculous preservation maugre the rage of Satan against her, and the many other benefits we enjoy by his kingly office.

Vers. 19. Let the whole earth be filled with his glory, &c.] This seems also to be spoken with respect to the times of the Gospel. Amen & amen: see the Note Ps. 41.13.

Vers. 20. The prayers of David the son of Iesse are ended.] For the adding of those words, the son of Iesse, see the Notes 2 Sam. 23.1. It is evident that the 86, the 110, & divers of the following Psalms besides, were composed by David; and therefore it well may be questioned why it is said that here the prayers of David are ended. But to this divers answers are given by Expositours: as 1. that this was the last Psalm that David composed, and haply placed last in the order of the Psalms, & that since the order of the Psalms was transposed: or 2. that this was the last of the Psalms which David joyned together in a book; & that the following Psalms (wherein there are some also that David himself did afterwards compose) were collected by some o∣ther holy man of God, & joyned to that book of Psalms which David had former∣ly made: or 3. that this is added here, because hither to we have had Davids Psalms, but now those that next follow were composed by Asaph and others. And indeed if it were clear that the following Psalms were not composed by David, it might well be said in this regard that here the prayers of David are ended, though some Psalms of Davids making be afterwards inserted; as it is said, The words of Iob are en∣ded, because his reasoning with his friends doth there end, though some words that Job spake are afterwards inserted in that book, as ch. 40.3, 4, 5, & ch. 42.1, 2, &c.

PSALM LXXIII.

Vers. 1. TRuly (or yet) God is good to Israel, even to such as are of a clean heart.] That is, that are upright-hearted amongst the people of God. Yet some would have the meaning of these words to be this, that they whose hearts are clear from passion do know God to be good, though others being under temp∣tation and disturbed with passion cannot often be so perswaded. With the like abrupt expression the 62. Psalm begins; concerning which see the Note there.

Vers. 2. But as for me, &c.] As if he had said, Though this be so, and I knew it well enough, as having had frequent experience of Gods manifold goodness, both to my self & other his faithfull servants, and though I have alwaies endeavoured

in all things to approve my self to God: yet my feet were almost gone; that is, I was almost transported beyond the bounds of piety, even to the accusing of God in words, at least in thought, of injustice and unfaithfulnesse; or, I had almost fallen from this perswasion of heart concerning the goodnesse of God to the righ∣teous, and from believing the truth of Gods promises, yea almost from the up∣rightnesse of my waies, yielding to doe as those wicked men did, whom the Lord thus prospered. And observable it is, that all sinfull slips were so grievous to Da∣vid, that he laments here even that his steps had wel-nigh slipped.

Vers. 4. For there are no bands in their death, &c.] This may be understood ei∣ther 1. of the sodainnesse of their death, to wit, that they drop, as it were, on a sodain into the grave, without any foregoing sicknesse or pain; which then is more fully set forth in the following clause, but their strength is firm, not wasted by any foregoing sicknesse, see the Note Job 21.13: or 2. of the gentlenesse and easinesse of their death, that they do not die a hard and bitter death, either by reason of inward gripes and pinches of conscience, and terrours of mind, or of bodily pangs and strugglings with death, their souls being bound within them as with bands, which death hath much adoe to untie or break, so that they can∣not depart, or at least are long held back, as with bands, from dying; (but how this can agree with that following clause, but their strength is firm, I cannot well see:) or 3. of their dying a naturall death, to wit, that they are never brought to die as malefactours, being bound with bands, cords or chains; and that be∣cause the laws can take no hold of them: whatever wickednesse they commit, by reason of their riches and greatnesse, they are sure to escape: or 4. of their dy∣ing in a good old age; namely, that they are not violently dragged to an un∣timely death by any sicknesse or dismall casualty, but having sweetly passed o∣ver the whole natural course of their lives, they quietly give up the ghost. And their strength is firm; that is, proportionably to their years, all their life long they are strong and healthfull, till at last, being spent by mere old age, their life is expired, and they goe down into the grave.

Vers. 6. Therefore pride compasseth them about as a chain, &c.] That is, Because of this their prosperous condition, they carry themselves proudly in every re∣gard, in their countenance, speech, gesture, &c. as some men will do when they have gotten a chain of gold, they grow highly conceited of themselves, being ready still to boast of and advance themselves, and to despise others; or they please themselves and glory in their pride, as esteeming it an ornament to them: violence covereth them as a garment; as if he should have said, And by reason of this their pride, they become bold, cruell and violent oppressors of others; for this expression of violence covering them as a garment, is to imply, that they do not only conceive it in their minds, but also expresse it outwardly in their deeds, yea and glory in it, as men do in some gorgeous attire, seeking to out∣strip one another herein, as they seek to outstrip one another in bravery, and per∣haps wearing the trophies of their oppressions in a way of boasting. And to this some adde also, that oppression is as constantly their practice, as it is for men every day to put on their garments; and that hereby they seek to defend them∣selves,

as men shelter themselves from the cold by their raiment. But however the main drift in alledging this is, to set forth how strange it might seem, that when men did thus abuse the bounty and goodnesse of God, he should notwith∣standing suffer and prosper them still.

Vers. 7. Their eyes stand out with fatnesse, &c.] Because the fatnesse of the face makes the eyes to be hidden rather then to stand out, some would have this clause rendered thus, Their eyes goe out with fatnesse, meaning, that they had scarce a∣ny eyes to be seen: but now others say that fatnesse doth often cause the eyes of men to swell and stare out of their heads. However many learned men take it to be only a figurative expression of the swelling of their minds, manifested in their outward habit and gesture: as if he had said, Their minds swell out with their prosperous estate, as mens eyes stand out with extreme fatnesse of body; and see also the Note Job 15.27. They have more then heart could wish; that is, more wealth. But yet it may be understood more generally, to wit, that all things prosper with them, even in a manner above what themselves or any other man could have expected or desired.

Vers. 8. They are corrupt, &c.] That is, stark rotten and naught, or, dissolute and licentious, letting the reins loose to all manner of wickednesse: and speak wickedly concerning oppression; where that word wickedly is added, either 1. only because oppression is a great wickednesse; or 2. to imply that herein lay their great wickednesse, that they were so farre from hiding their oppression, that they were not ashamed openly to boast of it and glory in it; or 3. because their speech herein was so exceedingly presumptuous and bold, as if they were above all or∣der and law, and might doe with any man what they pleased themselves: they speak loftily; to wit, as looking down with contempt upon others.

Vers. 9. They set their mouth against the heavens, &c.] To wit, in that they blas∣pheme God and his Saints; or in that they speak proudly, contemptuously and wickedly of all divine things: and their tongue walketh through the earth; that is, they speak evil of all men, as any occasion is given, not sparing any; and in doing this their tongues scarce ever lye still. But the sense of the whole verse may be this, that they talk and bragge, as if neither God nor man could hinder them in any thing they have a mind to doe.

Vers. 10. Therefore his people return hither, &c.] That is, The people of God, who is implyed in the foregoing verse in those words, They set their mouth against the heavens; as if he had said, Because the wicked do thus prosper, therefore the godly themselves, Gods own dear people, do often fall into these thoughts and temptations, wherewith I was assaulted, and are wel-nigh overcome by them, ready to fall from their stedfastnesse, and to betake themselves to tread in the steps of such wicked men; or, they do often fall into these thoughts, ex∣pressed in the following verse, How doth God know, &c. And waters of a full cup are wrung out to them; that is, God doth wring out to them a cup full of the waters of affliction, or sorrow, or tears, according to that Psal. 80.5. Thou feedest them with the bread of tears, and givest them tears to drink in great measure: and these are said to be wrung out, by allusion to the custome of wringing or squeezing the

druggs which make a potion bitter or distastfull, that it may thereby be made the more exceeding bitter. So that this clause is here added, either to shew the effect of these thoughts and temptations, returning again and again upon them, namely that their souls are thereby even overwhelmed and filled with bitter sor∣rows; or else to shew the time when the godly are assaulted with this temptati∣on, namely, when themselves were made to drink deep of the cup of affliction; or, which is much the same, to shew the cause why they stumble so at the prospe∣rous estate of wicked men, namely, because they themselves are in the mean time in a most afflicted sad condition; but see the Note Psal. 11.6. I know that some Expositours do understand this not of the godly, but of carnall men amongst Gods people; Therefore his people return hither, that is, multitudes, even of those that professe themselves the people of God, do turn to these men, that thus pro∣sper in the world, and side with them, and applaud them, and doe as they doe: and then the meaning of the second clause, and waters of a full cup are wrung out to them, they will have to be, that hereupon they have their share in the plenty of these wicked great ones. But the first exposition is far the best.

Vers. 11. And they say, &c.] Some conceive that here the Psalmist returns to set forth the impious language of those profane wretches, of whom he had spo∣ken before vers. 9. But rather they are the words of the people of God, whereinto they were ready to break forth, when they stumbled at the prosperity of this un∣godly crue, as is expressed in the foregoing Note. And they say, How doth God know? and is there knowledge in the most High? see the Notes also Job 22.12, 13, 14.

Vers. 12. Behold, these are the ungodly, who prosper in the world, &c.] This may be also taken as a continuance of the foregoing speech of Gods people, stumbling at the prosperity of the wicked; and the like may be said of the two following verses. But rather it is the Psalmist that doth here again set forth how himself was assaulted with this temptation; and then doth afterwards shew in the remainder of the Psalm how he got the mastery of it.

Vers. 13. Verily I have cleansed my heart in vain, &c.] That is, I have in vain la∣boured through thine assistance to cleanse it; for otherwise who can say, I have made my heart clean? Prov. 20.9. see 1 Joh. 3.3. and 5.18: and washed my hands in innocency; see the Note Psal. 26.6.

Vers. 14. For all the day long have I been plagued, &c.] That is, continually; and chastened every morning, that is, without delay, or day after day; as sure as the morning riseth every day, some distresse or other is sure to befall me. But see the Note Job 7.18.

Vers. 15. If I say, I will speak thus, behold, I should offend against the generation of thy children.] Having said vers. 12. Behold, these are the ungodly who prosper in the world, &c. here he inserts another behold, as in opposition to that; Nay, saith he, If I say I will speak thus, behold, I should offend against the generation of thy children: to wit, either because they have alwaies acknowledged this truth, that God doth often prosper the wicked, and sorely afflict his own dear children; or because see∣ing it hath alwaies been the portion of Gods children to be often in an afflicted

condition, if I should say that they only are happy that are in a prosperous con∣dition for outward things, I should deny them in effect to have been thy children, and should charge them with folly in flattering themselves with vain hopes of thy love and favour, and in binding themselves to such strict rules of righteousnesse, when it was not like to be any advantage to them.

Vers. 16. When I thought to know this, &c.] That is, when I purposed and en∣deavoured to search it out by mine own reason, how it could stand with Gods ju∣stice and holinesse in his government of the world, that the righteous should be so greatly distressed, & the worst of the wicked should so exceedingly flourish; it was too painfull for me, that is, I did afflict & weary my self to find it out, & all in vain.

Vers. 17. Vntill I went into the Sanctuary of God.] That is, say some Exposi∣tours, untill in my meditations I ascended into Gods holy dwelling place in hea∣ven, and considered that there he had prepared a place of eternall rest and blisse for his righteous servants, from whence the wicked should be surely excluded. But I rather understand it thus, Untill I searched Gods holy Word, resolving to judge herein according to what he had revealed there; or, Untill I went into Gods holy Tabernacle, and by prayer desired the Lord to inform me herein, and was there instructed by the teaching of his word in the assemblies of his people, or by divine oracles there given by his priests.

Vers. 18. Surely thou didst set them in slippery places, &c.] To wit, either because in prosperity men are prone to fall into all kind of wickednesse & profanenesse; or rather, because wicked men seldome continue long in their prosperous estate, but are suddenly brought down and are utterly ruined; and seem therefore here to be compared to men standing aloft on some slippery pinacle, from whence falling they must needs be dashed in pieces, as the following words imply, thou castedst them down into destruction.

Vers. 19. They are utterly consumed with terrours.] To wit, wherewith they are stricken, either by God immediately, see the Note Psal. 53.5; or by the strange, sudden and unexpected judgements of God upon them; or by the lashes of their own guilty and accusing consciences.

Vers. 20. As a dream when one awaketh, &c.] That is, so are they, or, so vani∣sheth their prosperity; see the Note Job 20.8. Or rather we may understand it thus, with relation to the following clause, As men awakened from a dream despise their most pleasing dreams, as knowing them to have been mere fancies, see Isa. 29.7, 8; so, O Lord, when thou awakest, that is, when thou risest up as one awakened from sleep, to execute judgement on these men, thou shalt despise their image, that is, by destroying them thou shalt make it manifest both to themselves and o∣thers, that they were but as a vision of a dream; and that the high conceits they had of their blisse, were but only the imaginations of men that were lulled asleep with the pleasures of this life, and not awakened to judge rightly of things: see the Note also Psal. 39.6.

Vers. 21. Thus my heart was grieved, and I was pricked in my reins.] That is, inwardly afflicted; see the Notes Job 16.13, and 19.27. and Psal. 7.9, and 16.7. Some understand it of his grief, because he had been so foolish and brutish,

as to stumble at the dispensations of God before spoken of. But it is rather meant of his former vexing and fretting, when he envied the prosperity of the wicked.

Vers. 22. So foolish was I and ignorant: I was as a beast before thee.] That is, in thy judgement, or in comparison of thee; or, when I come to judge by mine own reason of thy waies and works, how wise soever I may seem to be in humane affairs, yet in this I am no more able to comprehend thy wisedome, then a beast is to comprehend the waies of men. And all this he saith, because in this temptation he had only minded present things.

Vers. 23. Neverthelesse, I am continually with thee, &c.] Some understand this of the Psalmists constant cleaving to God, his serving him and trusting on him, even when he was assaulted with strong temptations to the contrary. But I rather understand it of Gods fatherly care over him; I am continually with thee; that is, in my greatest distresse thou dost not cast me off, yea notwithstanding those foo∣lish and brutish thoughts which I sometimes give way to: thou hast holden me by my right hand; to wit, that I might not be overborn by this or any such like tem∣ptations, see also the Note Psal. 16.8.

Vers. 24. Thou shalt guide me with thy counsell, &c.] See the Note Psal. 21.3: and afterward receive me to glory, that is, thou wilt exalt me to a prosperous condi∣tion here, (for this is also included) and wilt afterwards receive me into thy hea∣venly glory.

Vers. 25. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.] That is, I have no other God in heaven, to trust on or call upon; nor is there any creature upon earth, on whom I set my heart: thou art my only hope and confidence, my joy and comfort and love and delight, thou art all in all to me.

Vers. 26. My flesh and my heart faileth, &c.] That is, say some Expositours, with earnest longing after God; and indeed so the same expression is used Psal. 84.3. But I rather understand it thus, My flesh and my heart faileth, that is, Be∣ing left to my self, I may be, and am often in great streights and danger, brought so low, that my strength and heart may be in a manner overwhelmed with trouble and sorrow, and in the judgement of men I may seem past all hope of recovery. But God is the strength of my heart, in the Hebrew the rock of my heart, see the Note Deut. 32.4: my supporter and comforter; see the Notes Psal. 27.1. and 43.2: and my portion for ever; see the Note Psal. 16.5.

Vers. 27. They that are far from thee shall perish, &c.] These words far from thee imply an absolute forsaking God, to cleave to the creatures. The best of Gods servants may sometimes grow strange to God, and may turn away from God by doubting of his providence, and by stepping awry into some sinfull waies: but then they recover themselves again. But now when men do wholly withdraw themselves from their obedience to God, to walk after their own lusts, & do trust in and love any creature more then God, these may be said truly to be far from God, and to goe a whoring from God, and therefore are sure to perish; as it follows in the next clause, thou hast destroyed all them that goe a whoring from thee.

Vers. 28. But it is good for me to draw near to God, &c.] As if he had said, Be the prosperity of the wicked never so great, let others doe what they will, I see it is best to cleave only to God, and to rest wholly upon him. I have put my trust in the Lord God, that I may declare all thy works; to wit, because God never fails to give them that trust in him abundant cause of praising him.

PSALM LXXIV.

The Title. MAschil of Asaph.] See the Notes on the Titles of the 32. and 50. Psalms. Because it is clear that this Psalm sets forth the sad condition Gods people were in, either when Jerusalem was ta∣ken and the Temple was burnt by the Chaldeans, (which the mention that is here made vers. 6, 7. of destroying and burning the Temple seems to imply) or when the Temple was at least defaced and pillaged and profaned by Antiochus, 1 Mac. 1.21, &c. (which to many seems most probable, because then they had no pro∣phet amongst them, as is said here vers. 9. whereas at the Babylonian captivity they had divers prophets;) either we must say, that it was composed by some of the posterity of Asaph, or by some other holy man of God that lived in those times, and that it was committed to them who were singers in the Temple, or that, if it were made by David, or Asaph himself, it was written as a prophe∣sie of the great miseries that were in future times to come upon the people of God.

Vers. 1. Why doth thine anger smoak, &c.] See the Note Deut. 29.20: against the sheep of thy pasture; that is, thine own people, for whom thou hast undertaken to provide as a shepheard for his flock, and hast accordingly disposed of them in a rich and fruitfull soil, the land of Canaan.

Vers. 2. Remember thy congregation which thou hast purchased of old, &c.] To wit, ever since thou madest a Covenant with Abraham and his seed; or, ever since thou didst deliver them from their bondage in Egypt, when they were first re∣duced by thee into the form of a common-wealth, and had laws and a form of government prescribed them, whereby they were to live under thy obedience as thine own peculiar people: the rod of thine inheritance which thou hast redeemed; that is, thy people who are thy peculiar portion, or the land which thou hast given thy people, for their portion; for in that expression, the rod of thine inheritance, he alludes to the custome of measuring out portions of land by a pole or rod, as elsewhere to measuring by a line or cord, see the Note Deut. 32.9, and Psal. 16.6. Yet if we read it (as it is in the margin of our Bibles) the tribe of thine inheritance, then I conceive that thereby is meant the tribe of Judah, amongst whom God chose to dwell in a speciall manner; which appears more plainly by the following words, this mount Sion, wherein thou hast dwelt; wherein also the people of God expresse this to be their greatest grief, that the worship of God should be sup∣pressed by their enemies.

Vers. 3. Lift up thy feet unto the perpetuall desolations, &c.] That is, Come in speedily, and with chearfulnesse and courage, to see and revenge the desolati∣ons

which the enemy hath made, and which are like to be perpetuall, unlesse thou, Lord, art pleased to interpose thy self; or, come in to trample and tread down the enemy, that hath made such desolations amongst us. It is in effect the same with that Psal. 68.1. Let God arise, and let his enemies be scattered, &c. Even all that the enemy hath done wickedly in the Sanctuary; that is, the Temple: yet some extend this also to their synagogues. What the Chaldeans did in this regard, see in 2 Kings 25.9, &c. and what Antiochus Epiphanes did, see 1 Mac. 1.21, &c. and 2 Mac. 6.1, 2, &c.

Vers. 4. Thine enemies roar in the midst of thy congregations.] To wit, in the Tem∣ple; it may be extended to their synagogues also. It is meant of the clamours of the enemy, when they destroyed Gods people and his holy place; of which like∣wise there is a like complaint Lam. 2.7. they have made a noise in the house of the Lord, as in the day of a solemn feast.

They set up their ensigns for signs.] To wit, of their victory; glorying, in a man∣ner, as if they had vanquished the Lord Jehovah, whose house they destroyed. And it may be also that these signs, which they set up of their conquest, are co∣vertly opposed to the ceremoniall signs, whereby formerly God had testi∣fyed his presence there; as if they had said, In stead of the sacred signs of Gods dwelling there, the enemy set up their signs in token that they had now subdued that place.

Vers. 5. A man was famous according as he had lifted up axes upon the thick trees.] Divers Expositours understand these words thus, That the more active and indu∣strious any man was in cutting down the timber and other wooden work of the Temple, the more famous and highly esteemed he was amongst their enemies. But because of that which is by way of opposition added in the following verse, But now they break down, &c. our Translation will not so well bear this expositi∣on: but rather the meaning seems to be this, A man was famous according as he had lifted up axes upon the thick trees; that is, formerly men were famous for contributing their help in a laborious way to the building of the Temple, by cutting down trees that stood thick together in the woods, or the greatest and best timber-trees, and by hewing and squaring them for the building after they were cut down.

Vers. 6. But now they break down the carved work thereof at once.] That is, all the carved work of the Temple, not sparing any part thereof; or, they all at once strive who shall be forwardest in this sacrilegious work. And very observable it is which is noted by a learned Interpreter, to wit, that the words in the originall rendered in our Translation with axes and hammers, are not properly Hebrew but Syriack words, purposely to hint thereby the time when & the persons by whom this was done.

Vers. 7. They have cast fire into thy Sanctuary.] How this was done by the Chaldeans is evident 2 Kings 25.9: and concerning the times when Antiochus Epiphanes tyrannized over the Jews it is expresly said, that the gates of the Tem∣ple were burnt with fire, 1 Mac. 4.38.. So that I see not why from this place any should confidently conclude, as yet some have done, that this Psalm cannot be

understood of the desolations that were made by Antiochus, but of the destructi∣on of the Temple by the Babylonians.

Vers. 8. They said in their hearts, Let us destroy them together, &c.] That is, all their holy places, wherein they use to meet to worship God, according to that which follows, they have burnt up all the synagogues of God in the land, or rather, all the peo∣ple of Israel, not sparing any. This was inwardly the desire and purpose of their hearts, when they were pouring forth their rage upon the people of God.

Vers. 9. We see not our signs, &c.] That is, the signs of Gods favourable pre∣sence amongst us, as his own peculiar people, which formerly we enjoyed: where∣by may be meant, 1. the miracles that he had frequently wrought in former times for their deliverance, and for the destruction of their enemies; which in∣deed are often called signs and tokens in the Scripture, as Psal. 78.43. he wrought his signs in Egypt, and his wonders in the field of Zoan; and so also Psal. 135.9: and 2, their sacred ceremonies, which were signs of Gods dwelling amongst them, and of all the covenant blessings which they enjoyed above other nations, as the Ark, the Urim and Thummim, their sacrifices and sacraments and sabbaths, and all other legall rites, which were also signs and shadows of good things to come: and 3. the signs whereby the prophets were wont to shadow forth the things which they foretold were to come to passe. And this some conceive is added, as in oppositi∣on to what they had said before of their enemies vers. 4. they set up their ensigns for signs; as if they had said, Whilst we daily see the signs of our enemies subduing us, our signs, of Gods favourable presence amongst us, we see not. And then it follow∣eth, there is no more any prophet, neither is there among us any that knoweth how long: where by their not having any prophet may be meant, that they had no ordinary teacher, to instruct and comfort them in their great afflictions; and by their not having any that knoweth how long may be meant, that they had none endued with an extraordinary spirit of prophesie, that could inform them how long their troubles would continue; according to that Lam. 2.9. the law is no more, her pro∣phets also find no vision from the Lord. Or else both clauses may intend the same thing, to wit, that they had not, as formerly, any prophet amongst them. Now however it be clear that thus it was with the Jews under the tyranny of Antiochus Epi∣phanes, for which see 1 Maccab. 4.46; yet I see not why it may not be also meant of the Babylonian captivity. For though Ezekiel and Daniel were prophets amongst the Jews in Babylon, yet because it is evident that Ezekiel began not to prophesie till the fifth year of Jehoiachins captivity, Ezek. 1.2, and that we read not of his prophesying any longer then till the 25. year of that captivity, Ezek. 40.1. or at the most till the 27. year, Ezek. 29.17: and for Daniel, we read not that he taught the people as a prophet, and when and how long he prophesied is very uncertain; it may well be that for a time, either before or after the prophesying of Ezekiel and Daniel, they were in Babylon without any prophet at all amongst them.

Vers. 12. For God is my king of old, working salvation in the midst of the earth.] That is, openly in the view of all men all the world over. And hereby the Church encou∣rageth

her self in that prayer in the foregoing verse, that God would pluck his right hand out of his bosome to destroy her enemies; namely, because God was her king (however now for a time he afflicted her, and seemed to withdraw him∣self from her) and so had been of old (see the Note above vers. 2.) and because all the salvation, that had been ever wrought for any upon the face of the earth, was his work; and the same therefore he could doe for his people again. See also the Note Psal. 44.4.

Vers. 13. Thou didst divide the sea by thy strength; thou brakest the heads of the dra∣gons in the waters.] That is, Thou hast destroyed Pharaoh, his Nobles and ar∣my: who are tearmed Sea-dragons or Crocodiles, in allusion either 1. to the cruelty of the Egyptians in slaying the male-children of the Israelites; or 2. to their pursuing them through the red sea; or 3. to the situation of Egypt, that lay close upon the sea, and was besides plentifully watered with that great river Nilus, wherein there were many Crocodiles and Sea-dragons, as is evident by a like expression which the prophet Ezekiel useth concerning Pharaoh, Ezek. 29.3. Thus saith the Lord God, Behold I am against thee, Pharaoh king of Egypt, the great dragon that lyeth in the midst of his rivers.

Vers. 14. Thou brakest the heads of Leviathan in pieces, &c.] That is, of Pharaoh; see Isa. 27.1, and 51.9. But why are there many heads here ascribed to Leviathan? I answer, either 1. thereby the better to represent the dreadfulnesse of this ad∣versary of Gods people, by setting him forth not as an ordinary whale, but as some many-headed monster, or as a Sea-monster, that had a head as bigge as many heads, as the Elephant is for this cause called Behemoth, that is, Beasts, see the Note Job 40.15; or, 2. to expresse hereby the destruction of Pharaohs Princes and Captains together with himself, and that either by tearming them the heads of Pharaoh, or by speaking of them as of so many severall Leviathans, Thou brakest the heads of the Leviathans, that is, of every one of those Sea-monsters, Pharaoh and all his great ones with him. And gavest him to be meat to the people in∣habiting the wildernesse; of which expression there are severall expositions given by Interpreters: as 1. that being drowned in the red sea, and so made meat for the fish therein, they hereby became meat also for the people inhabiting the ad∣jacent wildernesse, that lived much upon the fish of that sea; or 2. that their dead carcases being cast upon the shoar, (as is expressed Exod. 14.30.) became meat for the birds and beasts of prey that were in the forementioned wildernesse, who are called here the people inhabiting the wildernesse, as elsewhere the ants are called a people not strong, and the conies a feeble folk, Pro. 30.25, 26. and the locusts a strong nation, Joel. 1.6. and indeed this exposition I conceive very probable; or 3. that the Israelites being gotten safe over the red sea, or the nations that dwelt in the wildernesse there, did even glut and satiate themselves with the spoil of their dead carcases, and did long after live upon the wealth which they got by that means.

Vers. 15. Thou didst cleave the fountain and the flood, &c.] Some understand this of Gods causing fountains and rivers to break forth out of the earth in severall places, for the watering of the ground. But rather it is meant of Gods miracu∣lous

cleaving the rocks in the wildernesse, that springs and rivers of water might thence break forth for the use of Gods people there, Exod. 17.6. Numb. 20.11. And so likewise the following clause, thou driedst up mighty rivers, some under∣stand of the ordinary drying up of rivers, when God is so pleased: but rather it is meant of Gods dividing Jordan before the Israelites; wherein it is said that he dryed up mighty rivers in the plurall number, either because many rivers did run into Jordan, or rather because Jordan had at that time overflowed all her banks, and so became as it were many severall rivers.

Vers. 19. The day is thine, the night also is thine, &c.] To wit, as being created and governed by thee, and that for thine own service: thou hast prepared the light and the Sun; where by the light is meant either the light wherewith the night is en∣lightened (which was last named in the foregoing clause) to wit, the moon and stars; or else rather that light which God did create the first day, Gen. 1.3. and which afterwards he placed in the Sun, vers. 13.

Vers. 17. Thou hast set all the borders of the earth.] That is, Thou hast created and established the whole world, even to the utmost bounds thereof, East, West, North and South; or, thou hast appointed how far the earth should extend, which is prepared for the habitation of man, the bounds whereof were so esta∣lished, that the raging seas could not break through them; or, by the borders of the earth may be meant the bounds and borders that God hath set severally to divide one kingdome and country from another, and to allot each nation the li∣mits of their dominion and habitation. However that which the Church would hereby imply, is, that if God were so carefull for the world, they hoped he would be much more carefull for his own peculiar people, and would not suffer strange nations to break through the borders of that land, which he had allotted them for their dwelling.

Vers. 18. Remember this, &c.] As if they had said, Though thou passest by o∣ther things, yet let not this be forgotten, to wit, this which follows in the next words; that the enemy hath reproached, O Lord, and that the foolish people, that is, a base, worthlesse, wicked people, have blasphemed thy name.

Vers. 19. O deliver not the soul of thy turtle-dove unto the multitude of the wicked.] That is, the life of thy Spouse, thy turtle-dove: for the Church is here com∣pared to a turtle (as elsewhere to a dove, see the Note Psal. 55.6.) because it is the least and the most mournfull of all doves, and most constant to her mate. And this (say some Expositours) suits better with the condition of Gods peo∣ple, when Antiochus made warre against them, than when they were captives in Babylon, because then they were already delivered up into the power of their enemies.

Vers. 20. Have respect unto the Covenant, &c.] To wit, whereby thou hast en∣gaged thy self that this land should be given to our fathers, and us their poste∣rity, that thou wouldest protect us and blesse us therein, and that if for our sins we were driven from thence, thou wouldest upon our repentance bring us back again from the utmost coasts of the earth, Deut. 30.3, 4: for the dark places of the earth are full of the habitations of cruelty; that is, in those countries where the people

enjoy not the light of thy word, and so live without the knowledge of thee the true God, (such as Babylon was, wherein the Jews were held in captivity) there reigneth nothing but cruelty and oppression, every house is a den as it were of beasts of prey, full of robbers and murtherers, and in every house they cruelly oppresse thy poor people: Or else thus, In those lands which lye under the dark∣nesse of such sore afflictions as ours doth now, being invaded by a barbarous peo∣ple, and where God hides himself from his people, and so their enemies appre∣hend that they may as in secret commit what wickednesse they please, all places are filled with the cruelty of bloudy enemies.

Vers. 22. Arise, O God, plead thine own cause.] The ground of this expression is either, because in any wrong done to Gods people, God was chiefly injured, especially when they were persecuted for Gods sake; or, because the enemy did not only oppresse them, but also blaspheme the name of God; or else because the maintaining Gods worship amongst them was the chief thing they desired, and that haply by bringing them again into their own land.

PSALM LXXV.

Vers. 1. UNto thee, O God, do we give thanks, &c.] Some conceive that this Psalm was composed by David, either when the Jebusites were to be subdued that held the fort of Sion, 2 Sam. 5.6. or when upon Joabs slaying Abner, that design of Abners bringing in the tribes of Israel to sub∣mit to David was like to be hindered, and the kingdome was in danger thereupon to be involved again in a bloudy warre; and others conceive that it was compo∣sed by Asaph, or some other holy man of God, in the time of the Babylonian captivity. And accordingly these first words may be understood, either as the words of the people, or of David and the people joyntly together, wherein they resolve to praise God even in the saddest times, as being assured of Gods read∣nesse to help them; which is expressed in the next words, for that thy name is near, that is, that thou art near at hand to help thy people, thy wonderous works declare; and this may be meant, as we may differently conceive of the persons here speak∣ing, either of the works of God in generall, whereby God had in all ages ma∣nifested his care over his people; or more particularly of those wonderfull works which God had already wrought in bringing David to the Crown.

Vers. 2. When I shall receive the congregation, I will judge uprightly.] Many learned Expositours hold, that in these words God answers his people, and that the meaning thereof is as if he had said, When I shall gather my Church and peo∣ple together again, and shall again receive them into my favour and care, whom for the present I have seemed to cast off, and to deliver them up to the will and power of their enemies, I will then judge justly betwixt them and their enemies, or I will then set all in order that is now out of frame. But because the following part of the Psalm seems clearly to be the words of the Psalmist, as is most evident vers. 7, 8, 9, 10, therefore I conceive so also of this verse, namely that David here speaks, yet perhaps, as elsewhere, in the person of Christ; When I shall

receive the congregation, that is, say some, When I shall have gotten mount Sion on of the hands of the Jebusites, which is the place appointed of God for the solemn meetings of the congregation of his people, and is therefore called Isa. 14.13. the mount of the congregation; or rather, When the people shall submit themselves generally to me, then I shall judge uprightly: as if he had said, Hitherto a great part of the tribes of Israel have refused to submit to my government, and so the kingdome hath been wasted with civill wars; but when once the whole congrega∣tion of the twelve tribes shall come in and submit to me, then I will govern them with all possible justice: which also implyes a prayer secretly made to God, that he would bring in the people to stoop to his government. And if we take it, as some do, as spoken in the person of Christ, then it must be understood of the ju∣stice of his governing the Church gathered into him by the preaching of the Gospel. And so likewise if we read the words according to the translation in the margin, When I shall take a set time, I will judge uprightly, it may be understood, ei∣ther as spoken by God, or by Christ, to wit, that when the fit season, already set and appointed by Gods decree, should come, he would then take the opportuni∣ty to punish his peoples enemies; or else as spoken by David, that when the time appointed of God should come for his being settled in the throne, he would then govern them, as became a good king, with all justice and equity.

Vers. 3. The earth and all the inhabitants thereof are dissolved; I bear up the pillars of it, &c.] According to the different exposition of the former verse, this also may be understood, either 1. as spoken by God to his people: All things indeed are in a manner ruined and broken to pieces; but were the whole frame of the world dissolved and melted, or put quite out of frame, I by mine almighty power am able to repair it, and support it again. And herein there seems to be an allusi∣on to the Lords bearing up the earth in the place wherein he hath settled it from the first creation: to wit, that as now God bears up the earth hanging in the midst of the air, and standing as it were in the midst of the seas, as firmly as it it were born up by pillars, & doth not suffer it to molder away, though the very wa∣ters, that passe continually through it, one would think in reason should be e∣nough to dissolve it; so if the whole world were shattered in sunder, God were able to renew it again and bear it up; and accordingly, though his people were in never so broken a condition, God was able to set all right again. Or 2. as spo∣ken by David: The earth and all the inhabitants thereof are dissolved; as if he had said, By the ill government of Saul, by reason of judgements that God hath brought upon the land, and by the civill wars that have been of late amongst us, the whole kingdome and commonwealth of Israel is in a manner cracked in pie∣ces, and in danger to be utterly ruined: I bear up the pillars of it; that is, I endea∣vour to support this poor land and people in this their tottering estate, to wit, by settling good magistrates amongst them, by maintaining religion & justice, which are the great supporters of every state, and by supporting the righteous, for whose sake and by whose means, not only kingdomes and commonwealths, but even the world it self is continued. And then again if we take the words as spoken by David in the person of Christ, the drift of them then is, that though by sin the

whole world was ruined, yet by Christ all things were repaired and recovered, and set in good order again.

Vers. 4. I said unto the fools, Deal not foolishly, &c.] Almost all Expositours ••gree that these are the words of the Psalmist, importing either that upon consi∣deration of that which is said of God in the foregoing verses, concerning his judging the wicked, and defending his righteous servants, he had alwaies said within himself, as deriding the pride of such ungodly wretches, that they were but fools to fight against God, as they did, and haply had expresly said thus to them, as disswading them from this folly; or else (if we take David to be the penner of the Psalm) that as he promised to judge uprightly for the time to come, being once settled in the throne, so he had alwaies already endeavoured to suppresse the insolencies of foolish men against God, and against his righteous ser∣vants, and had declared how foolish a thing it would prove to oppose the go∣vernment which God had settled in him: and to the wicked, lift not up the horn; that is, carry not your selves proudly and insolently in the confidence of your great power, persecuting and oppressing Gods people.

Vers. 5. Speak not with a stiffe neck.] That is, Talk not so proudly and loftily and peremptorily as you do, as if you would wrestle and fight against God, and as men do that can by no means be brought to yield and to give over any resolu∣tion they have taken up. He alludes either to stubborn cattel, that will not stoop to or draw in the yoke; or to the garb of proud persons, whose necks will even swell with anger and wrath, and who are wont to goe with stiffe erected necks.

Vers. 6. For promotion cometh neither from the East, &c.] As if he had said, This is a commodity that is to be procured from no countrey in the world. But howe∣ver the meaning is, that whereas for the helping and advancing of themselves men are wont to look this way and that way, to their severall allies and friends, and the neighbouring nations round about them, all this is to no purpose; and that because it is God alone that raiseth up and casts down whom he pleaseth, and there is none in the whole world that doth it but he. And the drift of these words may be to imply, either 1. that, seeing therefore it was God that advanced him to the throne, it would be madnesse in his enemies to resist him; or 2. that if God did set himself once to ruine the wicked, no power on earth could support them; or 3. that since all promotion comes from God, great ones ought not to use it to serve their lusts, but for Gods glory and his Churches good.

Vers. 8. For in the hand of the Lord there is a cup, &c.] Many Expositours hold, that this is added by way of answering an objection that might be made against that which is before said, concerning the righteousnesse of the Lord in judging wicked men: for if it be so, might some say, how comes it then to passe, that usually the righteous are so sorely afflicted? to which in this verse it is answered; that though outward calamities here befall both good and bad, yet the wrath that is reserved for the portion of the wicked is far more terrible, then that which the righteous suffer: for in the hand of the Lord there is a cup, &c. that is, God hath judgements alwaies ready at hand, which he distributes, as he pleaseth, amongst the children of men, see the Notes Psal. 11.6. and 60.3. and Job 21.20. and the

wine is red; and so strong and heady. The ground of this expression is, because the wine of Judea was for the most part red; and is therefore called Deut. 32.14. the pure bloud of the grape; and the redder their wines were, of the greater strength and the more violent operation they were. But however the meaning is, that the judgements which God hath in a readinesse are sore and heavy, and such as will soon destroy men. And the same is also implyed in the following words, it is full of mixture: for though some take those words to be no other in sense then as if he had said, the cup is full of wine made ready to drink, to wit, by mingling it with water, according to that Prov. 9.5. Come, eat of my bread, and drink of the wine which I have mingled; and indeed in reference to that custome of allay∣ing their wine with water, pure wrath is elsewhere tearmed wine without mixture, Revel. 14.10; yet here, because it is joyned with the rednesse of the wine, I ra∣ther conceive the meaning to be, that the wine in the Lords cup was mingled with spices, to make it the stronger, and the apter to intoxicate those that drank it, (whence it is that we read of spiced wine Cant. 8.2, and Isa. 5.22. drunkards are tearmed men of strength to mingle strong drink,) yea perhaps that it was mingled with gall, and poison, such things as might make it bitter and deadly to those that should drink of it; and that this is added to imply both the sorenesse and variety of judgements that God hath alwaies in a readinesse, and that when he begins to punish ungodly men, he doth usually bring many severall judgements together upon them. And he poureth out of the same; but the dregs thereof all the wicked of the earth shall wring them out, and drink them: that is, he maketh all, both good and bad, to drink of this cup of his indignation, though indeed to the good it is but as a physicall potion; yea and this cup comes soonest to them from the hand of the Lord, that are nearest to him, judgement must begin at the house of God, 1 Pet. 4.17. he afflicts all promiscuously: but then the wicked shall at last, will they, nil they, drink the dregs even to the last drop, that is, the sorest judgements shall be their portion, especially at the day of judgement, when they shall be cast into hell, and punished there with insufferable torments unto all eternity.

Vers. 10. All the horns of the wicked also will I cut off, &c.] That is, I will sup∣presse them, or bereave them of their great power: but the horns of the righteous shall be exalted; see the Note 1 Sam. 2.1. And this the Psalmist addes, in confi∣dence that God would be aiding to his servants against their wicked enemies, as he had alwaies formerly been.

PSALM LXXVI.

Vers 1. IN Iudah is God known, &c.] To wit, Not by his word only, but also (which is chiefly here intended) by the miraculous works he hath wrought amongst them; whereby it was clearly manifested not to them only, but even to all the world, that the God of Israel was the only true al∣mighty God, as is implyed in the following words, his name is great in Israel; concerning which see also the the Notes Psal. 48.1, 2, 3, &c. a Psalm that is for the matter of it much like to this.

Vers. 2. In Salem also is his tabernacle, &c.] See the Note Gen. 14.18: and his dwelling-place in Sion; as if he had said, and therefore no wonder though he be bet∣ter known there then elsewhere, and though he have shewn great wonders against his enemies there, that have sought to drive him out of that his dwelling-place.

Vers. 3. There brake he the arrows of the bow, &c.] That is, He took from the e∣nemy all power of using them against his people, and the meaning is, he utterly destroyed them; see the Notes 1 Sam. 2.4. and Psal. 46.9: the shield and the sword and the battel; that is, and all other weapons and provisions of war; or the battel-array, or army of souldiers. And because most Expositours conceive that this Psalm was penned upon occasion of that miraculous destruction of the Assyrians, that had besieged Jerusalem in Hezekiahs daies, therefore they conceive also that in these words there may be an allusion to that which the prophet Isaiah then said, 2 Kings 19.32. He shall not come into this city, nor shoot an arrow there, &c.

Vers. 4. Thou art more glorious and excellent, &c.] To wit, for power & prowesse, then the mountains of prey, that is, then the robbers in the mountains; or, then the Assyrians, that coming to besiege Jerusalem did pitch their tents upon the moun∣tains round about her; or rather, then all the great kingdomes of the world, which because they are usually gotten by violence, and do exalt and enrich themselves by spoiling the neighbouring nations round about them, are therefore compared to mountains, that harbour ravening wild beasts, that live wholly upon prey.

Vers. 5. The stout-hearted are spoiled, &c.] That is, say some, they are bereaved of all wisedome and prowesse; see the Note Job 12.17: they have slept their sleep; that is, through astonishment & fear they were as men asleep, not able to move a hand in their own defence; which is expressed more clearly in the following words, and none of the men of might have found their hands. But I rather understand it thus, that the proud enemies being slain, were stripped & spoiled of all they had about them; and thence it is added, they have slept their sleep, that is, the sleep of death, as it is called Psal. 13.3. And because God smote the Assyrians by night, 2 Kin. 19.35. there may be in these words an allusion thereto; as if it had been said, They were smit∣ten sleeping, and so that sleep of theirs proved an eternall sleep, according to that Jer. 51.39. I will make them drunken, that they may rejoyce, and sleep a perpetuall sleep, and not awake: And none of the men of might have found their hands; that is, they were as men without hands, their hands being of no use to resist the stroke of an angel.

Vers. 8. Thou didst cause judgement to be heard from heaven, &c.] To wit, say some Expositours, by terrible tempests of thunder and lightening, &c. whereby thou didst execute judgement upon thine enemies: and accordingly they also expound the following words, the earth feared, & was still; that is, the earth was shaken with an earthquake, and all things were still, the wild beasts betaking themselves straight∣way to their dens; or, the inhabitants of the earth trembled, so that the boldest of the wicked durst not then stir or mutter against God. But I rather conceive the meaning of the words to be this, that the vengeance executed upon the enemies of God was such, (& we may particularly apply it to that of the slaying the Assyrians) and withall so dreadfull and terrible, that it was as manifest that it was from the God of heaven, as if God had by an audible voice from heaven, terrible as thunder,

given sentence of judgement against them, that such & such judgements should be executed upon them; and that hereupon the earth feared, and was still, the nations round about them were still, as men amazed, not daring to plot or act any thing farther against the people of God.

Vers. 10. Surely the wrath of man shall praise thee, &c.] To wit, because 1. the greater their wrath against thy people is, and the farther they proceed, & the more they prosper therein, the more shall thy wisedome and power be magnified in de∣stroying them, & delivering thy people, & in causing all things to work together in the conclusion for their good: and 2. not only thy people shall hereupon praise thee, but others likewise that shall observe this; yea thine enemies themselves shall acknowledge, that they are vanquished & broken by thine almighty power, & that thou art righteous in all thy judgements upon them. The remainder of wrath shalt thou restrain; that is, those that are left alive of thy wrathfull enemies wilt thou curb and restrain; or rather thus, those that have still any malice against thy peo∣ple, either thou wilt not suffer their wrath to be so great as formerly, or if they go about to recruit their forces, and to set again upon thy people, thou wilt set such bounds to their wrath, that they shall not accomplish their desire, nor shall proceed farther then shall be for thy glory and thy peoples good.

Vers. 11. Let all that be round about him bring presents to him that ought to be feared.] Or, to fear, as it is in the originall; for which see the Note Gen. 31.42. And by those that be round about him, he means, either 1. the Priests & Levites; or 2. the people of God, who only enjoyed this priviledge and favour of drawing near unto him to worship him, & call upon him (and in this expression he may seem to allude to the Israelites encamping round about the tabernacle whilst they were in the wilder∣nesse;) or 3. the nations round about, who being indeed convinced by this mira∣culous judgement of God upon the Assyrians, did thereupon bring gifts unto the Lord to Ierusalem, and presents to Hezekiah, 2 Chron. 32.23.

Vers. 12. He shall cut off the spirit of Princes.] That is, their lives, or their under∣standing and courage.

PSALM LXXVII.

The Title. TO the chief Musician, to Ieduthun, &c.] See the Note on the Title Psal. 39. And because this clause shews, as is there noted, that this Psalm was committed to the posterity of Jeduthun, to be sung by them, this makes it most probable, that the following words in the originall, that are in the Title of many other Psalms▪ should rather be translated, as they are in our Bibles, A Psalm of A∣saph, then A Psalm for Asaph; because it is hard to conceive why it should be said, that this Psalm was intended both for Jeduthuns Quire and Asaphs too.

Vers. 1. I cried unto God with my voice, &c.] See the Note Psal. 3.4; even unto God with my voice, & he gave ear unto me. All which may be understood either of that di∣stresse whereof the Psalmist speaks in the sequele of the Psalm, the event whereof he shews here at first; to wit, that persevering in prayer he at last got the day, that so others might learn to doe the like in the like conflicts: or else of Gods hearing him in former troubles; & so hereby he seeks to strengthen his faith, that as God had heard him formerly, so he would again.

Vers. 2. In the day of my trouble I sought the Lord, &c.] Here the Psalmist shews the sad conflict he had within himself for a time, to wit, that at first this course of praying to God seemed to doe him no good at all: In the day of my trouble I sought the Lord, that is, when I was in grievous distresse, not outward only, but inward too, my soul, because of my afflictions, apprehending that Gods wrath did lye upon me, and that God had utterly forsaken me: my sore ran in the night, and cea∣sed not; that is, I could find no help nor ease of my misery, my sorrow seemed in∣curable. The Hebrew words may be indeed interpreted, as in the margin, my hand flowed, or was poured forth, and ceased not; which may be a vehement figura∣tive expression, like that Psal. 62.8. of pouring forth the heart before God, and may signify, either 1. that his strength did continually wast away; or 2. that his hands did continually drop with tears, which distilled down from his eyes upon his hands held up in prayer, or by frequent wiping his eyes; or 3. that he conti∣nually stretched forth his hands to God in prayer. But I rather conceive, that to expresse how hopelesse and helplesse his condition was, he compares his misery or grief to a wound that bleeds and cannot be staunched, or to a sore that runs continually and cannot be healed; my sore ran in the night, and ceased not: my soul refused to be comforted; that is, though I prayed unto the Lord, yet that yielded me no comfort, because still my misery continued so grievous upon me; my soul was so imbittered hereby, and I became so wayward and heartlesse, that nothing would yield me any joy or comfort.

Vers. 3. I remembred God, and was troubled, &c.] That is, I thought of seeking help from God, and so prayed unto him, and yet my trouble still continued, or rather encreased, as being thereby confirmed that God was angry with me, be∣cause he regarded not my prayers; or thus, I sought to comfort my self by thinking of God, his goodnesse and mercy, and faithfulnesse in making good his promises, and the experience I formerly had of his gracious dealing with me; but all this yielded me no ease, because my miseries still terrified me with apprehen∣sions of his wrath, and of his proceeding in a way of severe justice against me. I complained, that is, I made my complaints to God; and my spirit was over∣whelmed.

Vers. 4. Thou holdest mine eyes waking, &c.] To wit, by my continuall mise∣ries and disquieting thoughts; or by thine immediate providence withholding rest from me, which alone doth usually ease a grieved mind: I am so troubled, that I cannot speak; see the Notes Job 2.13, and 3.1.

Vers. 5. I have considered the daies of old, &c.] That is, as hoping to comfort and encourage my self thereby, I meditated on thy former mercies, both to thy people in generall, and to my self in particular. But yet because the Psalmist is still relating his temptation, I conceive that his intention is to imply, that even this tended to the encrease of his sorrows, whilst he weighed how far otherwise it was with him at present, then it had been in former times.

Vers. 6. I call to remembrance my song in the night, &c.] That is, In the night, as I lye musing by my self, I call to mind thy former favours, for which I have prai∣sed thee with a song; or, I call to remembrance thy former mercies, whereby I

was stirred up to sing praises to thee, not by day only, but even by night also: see the Notes Job 35.10. and Psal. 42.8. I commune with mine own heart, and my spi∣rit made diligent search, to wit, as enquiring what the cause was why the Lord did so sorely afflict me, and what the issue thereof was like to be; whether there would ever be an end of my troubles, and what means were to be used to bring it to passe; or whether it were likely that God had cast me off for ever, as he expres∣seth his thoughts in the following verses.

Vers. 7. Will the Lord cast off for ever, &c.?] This the Psalmist speaks, as strug∣gling against his temptation; as if he had said, These things Satan and mine own corrupt heart do suggest to me; but sure it cannot be so.

Vers. 10. And I said, This is mine infirmity, &c.] That is, it is but the weaknesse of my faith, and the feeblenesse of my spirit, thus to doubt of Gods goodnesse and faithfulnesse to his servants: but I will remember the years of the right hand of the most High; that is, the great works which by his almighty power he hath in all ages wrought for the deliverance of his people. Though the remembrance of these things hath not hitherto prevailed over my doubts and fears, yet doubtlesse when I have seriously laid them to heart, they will at length prevail to strengthen my faith and hope in God.

Vers. 11. I will remember the works of the Lord, &c.] That is, Though at first this doth not appease my spirit, yet I will still and still meditate on the great things God hath done for his people, as being abundantly sufficient to comfort me in my sorrows: surely I will remember thy wonders of old; see the Note Psal. 25.6. And hereby he intimates, that as we use not to question the love of an old friend, that hath been many years faithfull to us; so it would be very injurious to question Gods goodnesse and faithfulnesse to his servants, which had been approved by experience of many generations, in that however he hath afflicted them for a time, yet at last he hath alwaies wrought wonderfully for them.

Vers. 13. Thy way, O God, is in the Sanctuary.] That is, in the Temple, or in the Heaven. However the meaning is, that the works of God are hidden from the eyes of the world, as the holy things of the Temple might not be seen by men; or, which is all one in effect, that the works of God are above the reach of humane reason, as those things in the heaven are only to be discovered by faith, see the Note Psal. 36.5. Yet some do otherwise understand this expressi∣on, as namely that the proceedings of Gods providence amongst his people might be known in the Sanctuary, according to that Psal. 73.16, 17: concerning which see the Note there.

Vers. 15. Thou hast with thine arm redeemed thy people, &c.] To wit, after thou hadst suffered them to be in bondage in Egypt for many years together, as if thou hadst meant to cast them off for ever; for this seems to be alledged to dis∣cover his acknowledged weaknesse in those thoughts of his before mentioned vers. 7, 8, 9: the sons of Iacob and Ioseph; that is, all the tribes of Israel. But though some conceive that all the tribes are here called the sons of Ioseph, because they were all nourished by Ioseph as a father; yet I rather conceive that by the sons of Joseph are only meant the tribes of Ephraim and Manasseh: and that they are

severally mentioned, either by way of honour to Joseph, by whose means the whole posterity of Abraham was preserved; or out of respect to the future nu∣merousnesse and dignity of the tribe of Ephraim, by whose name the whole king∣dome of the ten tribes was afterwards called; or rather, because the sons of Jo∣seph were born in Egypt, which the other sons of Jacob were not, and yet their posterity, and that as two distinct tribes, were delivered out of Egypt together with the rest.

Vers. 16. The waters saw thee, O God, the waters saw thee; they were afraid, &c.] That is, At thy presence they flew back and were divided: the depths also were troubled; that is, even the deep sea was divided to the very bottome.

Vers. 17. The clouds poured out water, &c.] See the Note Exod. 14.24: thine arrows also went abroad; see the Note 2 Sam. 22.15.

Vers. 19. Thy way is in the sea, &c.] That is, Thou canst make a way for thy people through the greatest dangers, as appeared by thy leading the Israelites through the red sea: and thy foot-steps are not known; that is, thy wayes in the government of thy Church are not to be discovered by humane reason, as that way through the red sea was a way which no man could have thought of or found out: when God had carried his people that way, there was no following by the track that they left behind them, in regard the waters presently returned, and covered the ground again, so that when the Egyptians would have followed them, they could not passe through.

Vers. 20. Thou leddest thy people like a flock, &c.] That is, with all possible ten∣dernesse, love and unwearied providence. And by saying that God led them like a flock, he implyes also, that it was not by their own arms or strength or wisdome that they were protected from dangers as they went, but merely by the watchfull care of God over them. By the hand of Moses and Aaron, mean and obscure and contemptible men, no way likely by so high a hand to have car∣ried the people of God out of the dominions of such a potent prince as Pha∣raoh was.

PSALM LXXVIII.

Vers. 1. GIve ear, O my people, to my law, &c.] That is, to my doctrine, which from God I shall deliver to you, and which must therefore be as a law to you for the ordering of your lives; see the Note Psal. 1.2: and so the Apostle calls the Gospel which he preached, his Gospel, Rom. 2.16. As for those words, O my people, if we look upon this Psalm as composed by Da∣vid, it is no wonder that he should call the Israelites his people, he being their king: and if Asaph, or any other holy man of God, composed it, he might tearm them his people, either as being his country-men, as Jeremy doth Jer. 9.2. or as being called of God to be their teacher. What may be probably thought concerning the time when this Psalm was composed, see in the folloing Notes, vers. 9.

Vers. 2. I will open my mouth in a parable; I will utter dark sayings of old.] By

the opening of the mouth in Scripture is usually meant a beginning to speak; or else to speak after some deliberation, sincerely, and plainly, and freely. And some conceive that the relating and applying of ancient histories is here called para∣bles and dark sayings, either because (as the Apostle saith 1 Cor. 10.11.) all these things happened unto them for types, &c; or because there are many holy instructi∣ons covertly couched under these examples; or because the providences that are here related in Gods continued goodnesse to such a stiff-necked people as Is∣rael was, must needs be riddles to humane reason. But for this see the Notes Numb. 23.7. and Psal. 49.4. In Matth. 13.35. we find this place alledged by the Evangelist, who saith, that Christ taught the people in parables, that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables, &c. But the drift of those words was not to signify, that the Psalmist did herein prophe∣sy concerning the manner of Christs teaching; his meaning is only this, that in regard of Christs teaching by parables, that might be well said of Christ, which the Psalmist here speaks of himself: only these words here, dark sayings of old, the Evangelist renders, things which have been kept secret from the foundation of the world, because Christ indeed taught mysteries, which from the creation till then had not been so distinctly revealed.

Vers. 5. For he established a Testimony in Iacob, &c.] This may be meant of the law in generall, both ceremoniall and morall, together with the promises an∣nexed, which they were bound to teach their children, Deut. 6.7. and was in∣deed a testimony of Gods delivering them out of Egypt, and the covenant which thereupon he made with them as his peculiar people, see the Note Exod. 25.16; and likewise more particularly of that particular charge, that they should teach their children successively the great works that God had done for them, Deut. 4.9.

Vers. 8. And might not be as their fathers, &c.] To wit, As men are naturally prone to be; a generation that set not their heart aright, and whose spirit was not sted∣fast with God: that is, that set not their hearts sincerely and constantly to trust in God, and to doe that which was right in his eyes.

Vers. 9. The children of Ephraim, being armed and carrying bows, turned back in the day of battel.] That is, being a warlike people, and well provided for arms, yet they fled before their enemies; which was an evident sign that Gods hand was against them. Some understand this of that slaughter of the sons of Ephraim 1 Chron. 7.21. whilst they were yet in Egypt. But because the Psalmists intent is clearly, not to set forth the wickednesse of one tribe only, but of all the Israe∣lites, therefore by Ephraim here, I conceive, is meant, either the people of Israel in generall, and that they are called Ephraim, because that was the most nume∣rous and potent of all the tribes of Israel; or the kingdome of the ten tribes, which is usually in the prophets called Ephraim, both for the reason before given, & also because the chief city of that kingdome was in that tribe, & Jeroboam, that was the chief promoter of that great apostacy from the house of David, was also of Ephraim. And accordingly if we understand it of any one particular overthrow, ei∣ther it must be meant of that great ruine of the kingdome of the ten tribes by the

Assyrians, 2 Kings 17.5, 6. (and then indeed they might the rather here be cal∣led Ephraim, because that Idolatry which Jeroboam brought in, and which made them unworthy of the name of Israel, was a main cause of that destruction;) or else of that discomfiture of the Israelites by the Philistines, when the Ark was ta∣ken, 1 Sam. 4.10. And this indeed many learned Expositours do the rather think, 1. because Shiloh, where this overthrow was given them, was in the tribe of Ephraim, and so probably the army of Israel might chiefly be gathered out of that tribe; and 2. because it seems by the later part of the Psalm, that the drift of the Psalmist herein is to set forth how Shiloh was rejected, and Sion the city of David was chosen to be Gods dwelling-place in stead thereof: and so hence it is that first here he shews how God was offended with the Israelites for their sins at that time, when the Ark was taken from Ephraim; and then, to aggravate their sins, in that the great works that God had formerly wrought for their fathers, were no better remembred by them, and improved to make them carefull to please God, he makes a large recitall of those wonders which God had done for them; and so in the close of the Psalm he returns again to shew, how God in his displeasure removed the Ark from Ephraim, and in favour to David removed it to Sion in the tribe of Judah.

Vers. 12. Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan.] That is, in the countrey of Zoan, a chief city in Egypt; see Numb. 13.22, and Isa. 30.2, 3, 4. the same that was also called Tanais.

Vers. 14. In the day-time also he led them with a cloud.] See the Note Exod. 13.21. This figured Christs guiding his Church, till he hath brought them to their hea∣venly inheritance; and thence it is that Paul makes this cloud a representation of Baptisme, 1 Cor. 10.2. and they were all baptized unto Moses in the cloud and in the sea.

Vers. 15. He clave the rocks in the wildernesse, &c.] The word rocks in the plurall number implyes, that this was done twice; see the Notes Exod. 17.6, and Numb. 20.11. As before he clave or divided the sea, so now with as much ease he clave the rocks; and as before he made the waters to stand on heaps like rocks, so now he made the rocks to dissolve as it were into water. And gave them drink as out of the great depth; that is, in great plenty; see the Notes Exod. 17.6.

Vers. 17. And they sinned yet more against him, &c.] To wit, even after God had wrought such wonders for them: by provoking the most High in the wildernesse; to wit, when their late deliverance out of Egypt was yet fresh in memory, where they had many miraculous signs of Gods presence amongst them continually in their eye, and where their daily dangers and wants might well have made them afraid to provoke God.

Vers. 18. And they tempted God in their heart, &c.] See the Note Exod. 17.2: by asking meat for their lust; see the Note Numb. 11.4. for of that murmuring the Psalmist seems to speak here, their first crying for meat Exod. 16.3. being before the first fetching water out of a rock, which this was not, as is clear vers. 20. Be∣hold, he smote the rock, &c.

Vers. 19. They said, Can God furnish a table in the wildernesse?] That is, Can

he provide us meat, yea variety and delicacies, as we had in Egypt?

Vers. 20. Behold, he smote the rock, that the waters gushed out, &c.] It is not ne∣cessary we should conceive that the Israelites spake these words; but that the Psalmists drift is to imply, that their murmuring for flesh was all one in effect, as if they had thus said. And that which is here charged upon them may either be, that they questioned the will of God, Behold, he smote the rock, &c. can he give bread also? can he provide flesh for his people? as if they had said, He that brought water out of the rock, might he not also, if he would, if he loved us and took care of us, give us bread and flesh likewise to eat? or else that they questioned the power of God, Behold, he smote the rock, that the waters gushed out; as if they had said, This is not so great a matter, since water doth naturally in many places flow out of rocks: but can he give bread also? that is, bread-corn (for at that time they had none but manna) or meat; as the following words expresse it, Can he provide flesh for his people?

Vers. 21. So a fire was kindled against Iacob, &c.] That is, the wrath of God, as it is explained in the next words, and anger also came up against Israel. But yet see the Note Numb. 11.1.

Vers. 23. Though he had commanded the clouds from above, and opened the gates of heaven.] To wit, to give them manna in great plenty, as out of his store-houses. And therefore having formerly done this for them, they had no cause to mur∣mure for flesh.

Vers. 24. And had rained down manna upon them.] This expression is used to im∣ply in what plenty the manna was given, and because it fell together with the dew.

Vers. 25. Man did eat angels food.] So their manna was called, either 1. because it was provided and sent by the ministry of angels; or 2. because it seemed to come down from heaven, the dwelling-place of the angels; or 3. to set forth the excellency of this bread, that it was meat as one would say fit for angels, if angels needed meat. And so indeed the exceeding glory of Stephens countenance is set forth by this, that they saw his face, as if it had been the face of an angel, Act. 6.15. and Paul calls an excellent tongue, the tongue of angels, 1 Cor. 13.1. See also the Note Numb. 16.35.

Vers. 26. He caused an east-wind to blow, &c.] See the Note Numb. 11.31.

Vers. 28. And he let it fall in the midst of their camp, &c.] That is, the flesh men∣tioned in the foregoing verse; to wit, the quails, which being fat and heavy fowls, and having their wings moistened with the South-east wind, fell upon the earth, and so were gathered by the Israelites. See the Notes Numb. 11.31.

Vers. 30. They were not estranged from their lust, &c.] That is, Having the quails continued to them, they still glutted themselves therewith, though they had already eaten greedily on them; and then the wrath of God fell upon them. See the Note Numb. 11.33.

Vers. 31. The wrath of God came upon them, and slew the fattest of them, &c.] See the Notes Job 15.27, and Psal. 22.29, and Numb. 11.33.

Vers. 32. For all this they sinned still, &c.] To wit, when they refused to enter

the land of Canaan: and believed not for his wondrous works; that is, sincerely and constantly, though now and then for the present they seemed to be strongly con∣vinced by the mighty works of God, Exod. 14.31.

Vers. 33. Therefore their daies did he consume in vanity, &c.] That is, say some, they were presently consumed, as some vain thing that is gone on a sudden. But I rather think it is meant of that sentence which God pronounced against them, that they should all perish in the wildernesse, that they spent their whole life in fruit∣lesse labours, wandring up and down, and being still travelling towards Canaan, but all in vain, in regard they never came to that land, in hope whereof they were brought out of Egypt. And their years in trouble; to wit, they lay still under Gods displeasure, and were still afflicted with many and divers troubles all the time of their being in the wildernesse.

Vers. 34. And they returned, and inquired early after God.] That is, They present∣ly seemed to repent and turn to God.

Vers. 38. But he being full of compassion, forgave their iniquity.] In regard of those that did but feignedly repent, there can be no more intended hereby, but that the Lord did upon their seeming repentance withdraw his plagues and judge∣ments; yet withall we may be sure that God was truly reconciled to those a∣mongst them that did truly repent, and did indeed fully acquit them of all their transgressions.

Vers. 39. For he remembred that they were but flesh, &c.] That is, 1. corrupt, natu∣rally prone to sin; and 2. weak and frail, unable to bear the full wrath of the Lord, if it should be poured upon them, yea such as were subject to many calamities, and sure ere long to die of themselves, and therefore a fitter object of pity, then of con∣tinuall displeasure. And that this last is indeed chiefly intended, is the more pro∣bable, because of the following clause, where he adds also, that they were a wind that passeth away, & cometh not again; that is, such as would be soon irrecoverably gone.

Vers. 41. Yea, they turned back, &c.] That is, After some shews of repentance, when the hand of God was upon them, they soon turned back to their former evil waies: and tempted God; see the Notes Exod. 17.2. & Deut. 6.16: and limited the holy one of Israel; to wit, by prescribing God what he must doe, or else they would not be∣lieve in him; or by conceiving of God after the manner of men, that this he could doe, & this he could not doe, & so robbing him of the glory of his omnipotency.

Vers. 45. He sent divers sorts of flies among them, which devoured them, &c.] To wit, by their extreme annoyance, and the mischief they many waies did them; see the Notes Exod. 8, 21: and frogs which destroyed them; to wit, in that they were also se∣verall waies very mischievous to them, and when they lay dead in heaps, both air, earth and water were infected and corrupted therewith.

Vers. 47. He destroyed their vines with hail, and their sycamore trees with frost.] Or, with great hail-stones. The meaning is, that the hail did not only beat off the leaves and fruit of their vines & other trees, or otherwise marre them, but that it did even kill the very roots of the trees, that they never grew more; see the Note Exod. 9.23.

Ver. 49. He cast upon them the fierceness of his anger, wrath & indignation & trouble, &c.] That is, many supernaturall & dreadfull plagues, that came thick upon thē, & were clear evidences of Gods indignation against them: & that by sending evil angels among

them; that is, Angels by whose ministry these plagues were inflicted on them: & there∣fore there is no necessity that this should be meant of devils: the good angels may be called evil, with respect to the sore evils they inflicted then upon the Egyptians. I know that some Expositours hold that the Egyptian plagues were inflicted by devils; & they ground their opinion wholly upon this passage of the Psalmist. But because (as St. Au∣gustine argues well) the devils sided with the Egyptian sorcerers against Moses & Aa∣ron, in working their magick miracles, it is no way probable that they were imploied on the other side too in plaguing the Egyptians. And therefore either it was by the mini∣stry of the holy angels, that all these evils were brought upon Egypt; or else we must say that it is the judgements themselves, or the inferiour creatures by whom these judge∣ments were inflicted, that are here called figuratively, because they were sent of God, evil angels.

Vers. 50. He made a way to his anger, &c.] To wit, 1. by giving way to bring greater judgements upon them then hitherto he had done, even to the taking away of the life both of man & beast, from w^ch hitherto his compassion had restrained him, & provi∣ding that nothing should hinder the just execution of his wrath herein; & thus I con∣ceive the following words do explain this first clause, shewing how he gave way in his anger to the slaying of the first-born in Egypt: he spared not their soul from death, but gave their life over to the pestilence. Yet this last clause may be read, as in the margin of our Bi∣bles, but gave over their beasts to the murrain; which must then be understood of that plague Exod. 9.3. for which see the Notes there.

Vers. 51. And smote all the first-born in Egypt, the chief of their strength, &c.] See the Note Gen. 49.3: in the tabernacles of Ham; that is, of the Egyptians, for Egypt is in the Hebrew called Mizraim, of Mizraim the son of Ham, Gen. 10.6. who first peopled that country.

Vers. 52. But made his own people to go forth like sheep, &c.] See the Note Psal. 77.20.

Vers. 53. And he led them on safely, so that they feared not.] That is, they had no cause to fear, the Lord going along with them as their guardian. Or the meaning may be, that though through weakness & infidelity they were sometimes afraid, as we see Exod. 14.10: yet by the mighty works of God they were still at last heartned & encouraged again.

Vers. 54. And he brought them to the border of his Sanctuary, &c,] That is, to the land where he had determined to dwell amongst them in his Sanctuary: even to this moun∣tain which his right hand had purchased; to wit, mount Sion, or the land of Canaan, a land of mountains and valleys, Deut. 11.11. See the Note Exod. 15.17.

Vers. 56. Yet they tempted, &c.] To wit, by sinning against God; see the Note Deut. 6.16: and provoked the most High God, and kept not his testimonies; to wit, in that they kept not Gods command for destroying the Canaanites; see the Note Psal. 19.7.

Vers. 57. They were turned aside like a deceitfull bow.] That is, like a bow that shoots a∣wry, & not whether the archer that useth it aims to shoot; to wit, because whereas they- ought to have been guided by God, after all their fair professions & promises of be¦ing faithfull to God & their pious judges, such as those to Joshua, Josh. 1.16, 17. All that thou commandest us we will doe, &c. they perfidiously fell off, & went awry, & did not order their waies as God expected & required; and particularly whilst they pretended to worship only the true God, they suddenly turned aside to the worship of idols.

Vers. 60. So that he forsook the tabernacle of Shiloh, &c.] To wit, In that the Ark, the sign of his presence, was carried thence into captivity by the Philistines, 1 Sam. 4.11.

and the Tabernacle also was thence removed, see the Note 1 Chron. 21.1. and nei∣ther of them were ever brought back thither again: the tent which he placed a∣mong men; It is not among the Israelites, but among men, to imply Gods aba∣sing himself to dwell amongst such base and wretched creatures as men are.

Vers. 61. And delivered his strength into captivity, and his glory into the enemies hand.] That is, the Ark; see the Notes 1 Chron. 16.11. 2 Chron. 6.41, and 1 Sam. 4.21, 22. Yet some understand it of Gods giving up the strongest and chiefest of the people to be slaves to the Philistines.

Vers. 63. The fire consumed their young men, &c.] That is, The force or heat of the battel, or the fire of Gods wrath, mentioned in the foregoing verse, did sud∣denly make an end of them: and their maidens were not given to marriage; to wit, by reason there was such a scarcity of young men after that battel; or because those that were betrothed to them were slain. It is in the originall, their mai∣dens were not praised: but the meaning is, that they were not praised with Epitha∣lamiums or marriage-songs, as Brides at their weddings used to be.

Vers. 64. Their priests fell by the sword, and their widows made no lamentation.] The meaning is, either 1. that being overwhelmed with sorrow they could not weep; or 2. that being in captivity amongst the Philistines they were not suffered to lament the death of their husbands; or 3. that dying with grief they lived not to make any lamentations for them at their funerals; or 4. that they were so taken up and oppressed with their own miseries, and especially with the miseries of the Church and people of God in generall, that they had not leasure to be∣wail their husbands: of both which last we have a clear instance in the wife of Phinehas in particular, 1 Sam. 4.19, 20. who dying made no mention of her husband.

Vers. 65. Then the Lord awaked as one out of sleep, &c.] To wit, as one fallen fast asleep after much wine drunk, as the following words do imply, and like a mighty man that shouteth by reason of wine. However the drift of this expression is to im∣ply, that as one that was looked upon to be in a dead sleep, he did the more unex∣pectedly fall upon them, and as one that had forborn them a while, he did with the more fury and severity break forth upon them.

Vers. 66. And he smote his enemies in the hinder parts; he put them to a perpetuall reproach.] This is meant of the Lords smiting the Philistines with emerods, see the Note 1 Sam. 5.6. the shame whereof was made perpetuall by those golden ima∣ges of their emerods, which they sent to the Israelites, see the Note 1 Sam. 6.4. Yet some do also include herein the shame that was done them in the Lords cast∣ing down their Idol Dagon, and breaking it in pieces upon the threshold; the me∣mory of which reproach became the more perpetuall by that superstitious pra∣ctise, which upon that occasion they took up, of never treading after that upon the threshold: see the Note 1 Sam. 5.5.

Vers. 67. Moreover he refused the Tabernacle of Ioseph, and chose not the tribe of E∣phraim.] To wit, 1. in that he would not let the Ark be any longer there (for that this is chiefly meant here is evident by that which is added vers. 69. concer∣ning the building of the Temple) see the foregoing Notes vers. 9. and 60; and 2.

that the supreme magistracy was not continued in that tribe, though it began there, when Joshua, who was of that tribe, was made their Ruler.

Vers. 68. But chose the tribe of Iudah, &c.] To wit, that the place of Gods wor∣ship and the supreme magistracy should be settled in that tribe: the mount Sion which he loved; that is, which he chose, not for any other cause, but of his own free grace, because he was pleased to set his love upon it.

Vers. 69. And he built his Sanctuary like high palaces; like the earth which he hath established for ever.] That is, that it might be the settled place of his worship, even unto the coming of the Messiah; who should then establish it in the Church, the true Sion, unto the end of the world.

Vers. 71. He brought him to feed Iacob his people, &c.] To wit, David; see the Note 2 Sam. 5.2: and Israel his inheritance; see the Note Deut. 4.20.

Vers. 72. So he fed them according to the integrity of his heart, &c.] To wit, as sin∣cerely seeking the peoples good: and guided them by the skilfulnesse of his hands; to wit, in that he did all things in the administration of his kingdome, as became a wise and skilfull governour. Yet in this expression there seems to be an allu∣sion to the hook which shepheards used to carry in their hands, therewith to or∣der their sheep.

PSALM LXXIX.

Vers. 1. O God, the heathen are come into thine inheritance, &c.] See the Note Exod. 15.17: thy holy temple have they defiled; to wit, by spoiling it, by shedding bloud in it, and by bringing profane and wicked persons and things into it. Most Expositours say that this was spoken of the de∣struction of Jerusalem, either by the Babylonians, or by Antiochus in the time of the Maccabees. But the first is far most probable; because in relating the mi∣series the Jews endured by the persecution of Antiochus 1 Maccab. 7.16, 17. the words in the 2. and 3. verses of this Psalm are cited, which shews that this Psalm was extant among the people long before those troubles.

Vers. 3. Their bloud have they shed like water round about Ierusalem, &c.] That is, 1. in great abundance; and 2. without pity; their enemies having no more remorse for the shedding of their bloud, then they would have had for the pou∣ring out of so much water, nor no more fearing to be called to an account for the one then for the other: and there was none to bury them; to wit, because the enemy would not, and their near friends were either all slain, or durst not goe out to doe it.

Vers. 4. We are become a reproach to our neighbours, &c.] To wit, the Babyloni∣ans and others amongst whom they lived; or rather the Edomites and other bor∣dering nations, as the following words do expresse it, a scorn and derision to them that are round about us.

Vers. 8. O remember not against us former iniquities, &c.] To wit, ours or our fa∣thers: let thy tender mercies speedily prevent us; that is, let them prevent our utter ruine, by helping us speedily.

Vers. 9. Help us, O God of our salvation, &c.] That is, who hast undertaken to save us, who canst only save us, and hast often saved us: for the glory of thy name; that is, that thy glorious attributes, thine infinite power and goodnesse, &c. may be known, that thy people may praise thee for them, and that the blaspheming mouths of thine enemies may be stopped: and deliver us, and purge away our sins for thy names sake; see the Note Psal. 23.3.

Vers. 11. Let the sighing of the prisoner come before thee, &c.] This may be un∣derstood either of all the captives in generall (for all such are in a kind prisoners;) or of such particularly as were besides imprisoned: and so the following clause, preserve thou those that are appointed to die, may be meant of all in captivity, who were continually in danger of death; or else of those whom they had intended to put to death.

Vers. 12. And render unto our neighbours seven-fold into their bosome, &c.] That is, Repay them abundantly the reproach wherewith they reproached thee, O Lord. There seems to be in this phrase an allusion to those, that in giving any thing do pour it into the laps of those to whom they give it, and do not stand to mea∣sure it. Yet it may well be also, that in this expression of rendering into their bo∣some, he might also imply his desire that God would pay them home, even to the vexing and terrifying of their consciences within them; or that he would re∣compence them according to the evil purposes they had harboured in their breasts against them.

PSALM LXXX.

Vers. 1. GIve ear, O Shepheard of Israel, thou that leadest Ioseph like a flock, &c.] That is, that hast undertaken as a shepheard to protect and guide thy people, and hast hetherto faithfully done it; see the Note Psal. 23.1. and 77.20: thou that dwellest between the Cherubims, shine forth; that is, manifest thy presence, or the glory of thy power, or thy grace and favour to us, chearing and reviving our hearts by delivering us out of our captivity. Ma∣ny Expositours conceive this is spoken of the Babylonian captivity. Indeed be∣cause there is only mention made here of Israel and Ioseph, (for which see the Note Psal. 77.15.) and in the following verse of Ephraim, Benjamin and Manasseh, some do rather think that this Psalm was composed as a prayer for the use of the ten tribes, when they were carried away captives by the Assyrians, amongst whom their might be many that had not bowed their knees to Baal: and accord∣ingly they say also that the Psalmist useth that expression, thou that dwellest be∣tween the Cherubims, purposely to hint unto the Israelites, that if they expected that God should hear their prayers, they must, in their desires at least, embrace that only pure way of Gods worship, which God had established in the Temple at Jerusalem. But this I conceive is no convincing argument, and that because there was a remnant even of the tribes here mentioned, that had joyned them∣selves to Judah, that they might enjoy the pure ordinances of God in the Temple, who accordingly returned with the Jews out of Babylon, as is evident 1 Chron.

9.3: and therefore these may be here mentioned in stead of all the rest of the tribes. And though the Temple was destroyed in the Babylonian captivity, yet this expression of Gods dwelling between the Cherubims might be used in refe∣rence to that way of worship which God had formerly established amongst them.

Vers. 2. Before Ephraim and Benjamin and Manasseh, stir up thy strength, &c.] That is, Before all the tribes of Israel rouse up thy power, which hath for a time been laid asleep, against our potent enemies. Some conceive that in those words, Before Ephraim and Benjamin and Manasseh, there is an allusion to that which is said Numb. 2.18. that these three tribes had their Tents on the west of the Taber∣nacle, and so had the Ark, which was in the west end of the tabernacle, con∣tinually before them; for which see the Note there. But though this were so, yet it well may be, that under these three tribes here named all the other may be comprehended.

Vers. 3. Turn us again, O God, &c.] That is, Bring us back out of our capti∣vity into our own country, and settle us there again in our former state and condition; for so we see the like expression is used, Psal. 126.1. When the Lord turned again the captivity of Zion, we were like them that dream. Yet under this phrase there may be also included a request, that the Lord would turn their hearts to him by unfeigned repentance, that so they might be fit for delive∣rance. And cause thy face to shine; see the Notes Psal. 4.7. and 67.1.

Vers. 4. How long wilt thou be angry against the prayer of thy people?] Thus they complain, because even after their prayers things were worse with them then they were before.

Vers. 5. Thou feedest them with the bread of tears, &c.] See the Note Psal. 42.4.

Vers. 6. Thou makest us a strife unto our neighbours.] That is, They are continu∣ally striving with us and fighting against us, according to that of the Prophet Jer. 15.10. woe is me, my mother, that thou hast born me a man of strife, and a man of contention to the whole earth: or, Being all our enemies, they even strive amongst themselves, who should first invade us, prevail against us, and make a prey of us.

Vers. 8. Thou hast brought a vine out of Egypt, &c.] The Psalmist in these words may seem to allude to the precious account which men make of vines that are brought out of forraign countries.

Vers. 9. Thou preparedst room before it, &c.] To wit, by casting out the hea∣then thence, (as he had said in the foregoing verse) even as men digge up and cast out stones, and roots, and briers and thorns, and whatsoever may hinder the prosperous growing of their vines: and didst cause it to take deep root; to wit, in that thou didst firmly settle thy people in that land for many years, that so they might flourish the more.

Vers. 10. The hills were covered with the shadow of it, &c.] That is, The whole land was subdued and inhabited by them; not so much as the very hills but were full of people. And besides hereby also may be implyed, how exceeding glori∣ous this people should be for riches, power, and extent of their domini∣ons, that other kingdomes which are usually compared to hills in the Scri∣pture should be subdued by them, and that the glory of other kingdomes

should be obscured by their glory. And the like may be said of the following clause, and the boughs thereof were like the goodly cedars. Yet this some understand of those great and glorious men that should grow up in this nation, such as David and Solomon, &c.

Vers. 11. She sent out her boughs unto the sea, and her branches unto the river.] See the Note Psal. 72.8.

Vers. 12. Why hast thou then broken down her hedges?] To wit, by withdrawing thy protection.

Vers. 13. The boar out of the wood doth wast it, and the wild beast of the field doth de∣vour it.] That is, the savage and unclean heathens, both princes and people, to wit, the Assyrians or Babylonians.

Vers. 14. Look down from heaven, &c.] As if they should have said, Though we enjoy not the Ark, the outward sign of thy presence, amongst us, yet from heaven we know thou wilt hear our prayers, and there is help to be had, though there be none upon earth; see also the Note Psal. 76.8: and behold, and visit this vine; that is, send help to thy people.

Vers. 15. And the vineyard which thy right hand hath planted, &c.] Herein there seems to be an allusion to the precious account men are wont to make of those vines or trees which they have planted with their own hands: and the branch which thou madest strong for thy self; that is, the people whom thou didst establish, that they might be thine own peculiar people, and for thine own honour and glory. And in this expression there seems also to be an allusion to the custome of strengthening young vines, by driving stakes into the earth whereon they might grow up.

Vers. 16. It is burnt with fire and cut down, &c.] To wit, the vineyard or the branch mentioned in the foregoing verse: and the meaning is, that the Israe∣lites were destroyed with fire and sword.

Vers. 17. Let thy hand be upon the man of thy right hand, and upon the son of man whom thou madest strong for thy self.] That is, By thy power protect that people, that hath been formerly dear to thee and carefully protected by thee, see the Note Gen. 35.18. For those words, the man and the son of man, must be under∣stood, I conceive, collectively, as comprehending the whole body of the people of Israel. Yet there are some that conceive, and that upon very probable grounds, that this prayer is particularly made for the king and people of Judah, whom God had hitherto defended and maintained, and that were at present the only remainders of Israels desolations; see also the Note before vers. 15.

Vers. 18. So will not we goe back from thee, &c.] That is, We will not any more, as we have done, revolt from thy truth, worship and service; but will trust in thee, and yield obedience to thee in all things: quicken us; that is, chear us up, by delivering us; see also the Note Psal. 71.20: and we will call upon thy name; that is, we will praise thee and worship thee continually.

PSALM LXXXI.

Vers. 3. BLow up the Trumpet in the New-moon, &c.] That is, the New-moon of every moneth; for which see the Notes Numb. 10.10, and 28.11: in the time appointed on our solemn feast-day; that is, upon every one of our solemn feast-daies, for the service whereof it seems this Psalm was compo∣sed: or both clauses may be meant of one and the same time, to wit, the new-moon of the seventh moneth, which was indeed a solemn feast-day, and called the feast of trumpets; for which see the Note Lev. 23.24.

Vers. 5. This he ordained in Ioseph, &c.] That is, in Israel; see the Note Psal. 77.15: for a testimony; that is, for a law, see the Note Psal. 19.73 or for a memo∣riall of the mercy in the following words mentioned: when he went out through the land of Egypt; to wit, when he led his people thence with an out-stretched arme; or, as it is in the margin of our Bibles, when he went out against the land of Egypt, that is, when he went forth as a captain before his angels, that were to execute his judgements upon the Egyptians. As for the following clause, where I heard a lan∣guage that I understood not, it is spoken, I conceive, by the Psalmist in the name of the people of Israel. And though some understand it thus, that when God had carried them out of Egypt, they did hear a language which they had never been acquainted with, to wit, the voice of God speaking from mount Sinai; yet I doubt not but the meaning is this, that in Egypt they heard a language which they understood not, and that this is added by way of aggravating the misery of their bondage there, from which God delivered them, and that because for the same reason we see this very particular alledged elsewhere, as Psal. 114.1. when Israel went out of Egypt, the house of Iacob from a people of strange language: see also the Notes Deut. 28.49.

Vers. 6. I removed his shoulder from the burden; his hands were delivered from the pots.] That is, from making pots; or from filling and carrying pots laden with water, straw, clay, bricks, mortar, &c. all which may be comprehended in that ge∣nerall expression, Exod. 1.14. And they made their lives bitter with hard bon∣dage, in mortar and in brick, and in all manner of service in the field. However, clear it is, that from hence to the end of the Psalm God is brought in as expostu∣lating with his people.

Vers. 7. Thou calledst in trouble, &c.] To wit, when after their deliverance out of Egypt (of which he had spoken in the foregoing verse) Pharaoh had pursued them to the red-sea; see Exod. 14.10, 15: I answered thee in the secret place of thunder; that is, out of the pillar of fire and of the cloud from whence I thunde∣red upon the Egyptians, see the Notes Exod. 14.24. Now this might be tearm∣ed an answering them in the secret place of thunder, 1. because the thunder came out of the pillar of the cloud, which though it gave light on one side to the Israelites, yet it was a cloud of darknesse to the Egyptians, Exod. 14.20: 2^ly, and especially, because though God did not visibly then appear to them, yet the thunder was a clear evidence of his hidden presence there, and that however before he had see∣med

to hide himself from them for a time, yet he was in a readinesse to help and deliver them: and it may well be that this is spoken in reference to that which is said Exod. 14.20. that the Lord looked to the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians. And some un∣derstand it also of Gods speaking to the people from mount Sinai by a voice like thunder, which came from the thick cloud that was upon the mount. As for the following clause, I proved thee at the waters of Meribah, to wit, by the thirst they endured there, this is doubtlesse added to shew, that it was of Gods free grace that he did thus deliver them from the Egyptians, seeing so shortly af∣ter they did by their murmuring at Meribah discover how unworthy they were of this mercy. See also the Note Exod. 15.25.

Vers. 8. Hear, O my people, and I will testify unto thee, &c.] See the Note Deut. 4.26. But this must be understood as spoken by God to the Israelites when he had newly carried them out of Egypt, as is evident by that which follows ver. 11. But my people would not hearken to my voice, &c. see the Notes also Exod. 15.25.

Vers. 10. Open thy mouth wide, &c.] That is, Ask freely and largely, even whatever you will, yea ask still greater and greater things, and that with full assu∣rance of faith, pressing your requests with fervency and importunity: and I will fill it; that is, I will fulfill all your desires. But yet this last clause some understand particularly of Gods supplying them liberally with food and sustenance, whereto that may seem to agree which is added ver. 16. He should have fed them also with the finest of the wheat, &c: and some, of Gods filling their mouths with his praises, for which see the Note Psal. 71.8. And however in the expression here used there seems to be an allusion to the manner of birds feeding their young ones.

Vers. 15. The haters of the Lord should have submitted themselves unto him, &c.] Hereby is implyed, that on the contrary, because of his peoples sins, he had cho∣sen to prosper those that hated him, rather then not punish his peoples rebellion against him. See the Note also 2 Sam. 22.45.

PSALM LXXXII.

Vers. 1. GOd standeth in the congregation of the mighty, &c.] That is, He is present among the great judges and Potentates of the world, and president over them, see the Notes 2 Chron. 19.6. and Deut. 1.17: he judgeth among the Gods; see the Note Exod. 22.28. The meaning is, that they are but his vicegerents, and that he will therefore judge them, according as they carry themselves in judging others. And hence it is that in the following verses he expostulates with them as his subjects and vassals, How long will ye judge unjustly? &c.

Vers. 5. They know not, &c.] As if he had said, But, alas, it is in vain to speak to these men, They know not, that is, Being blinded with gifts, corrupt affections, and their greatnesse in the world, they know nothing of this which I have spoken to them of; they know not what is just and what is unjust, nor what belongs to them to doe: neither will they understand; that is, they are wilfully ignorant, and will not be taught: they walk on in darknesse, they proceed on in their waies of igno∣rance,

sin and folly. And then for the last clause, all the foundations are out of course, in the originall are moved, either it doth simply declare the evil that came by the injustice of these judges, to wit, that for want of justice and judgement, which are the foundations of kingdomes & commonwealths, all things were out of or∣der and went to wrack; or else it is added to imply the obstinate blindnesse of the judges, who though they might see that all things were brought into confusion, & were like to be utterly ruined by their unjust doings, yet they would not be con∣vinced of the evil of their waies. But see the Notes Psal. 11.3, and 75.3.

Vers. 6. I have said, Ye are Gods, &c.] See the Note Exod. 22.28: and all of you are children of the most High, to wit, because God had conferred part of his sove∣reignty and judiciary power upon them, as Princes are wont to leave theirs to their children; and because withall they should be, if they would carry themselves as they ought to do, most dear to God, as children are to their father.

Vers. 7. But ye shall die like men, and fall like one of the princes.] That is, ye shall be cast down from your places of dignity and power, (according to that Luk. 1.52, he hath put down the mighty from their seats) like as other Princes before you have been, or as it hath been with the princes of other nations; or, ye shall die by some violent death, as usually tyrants are wont to do.

Vers. 8. Arise, O God, judge the earth, &c.] As if he had said, Seeing the judges on earth are every where so unjust, do thou from heaven take this work into thine own hands; do thou free the oppressed, and punish the oppressours, with their un∣just judges: for thou shalt inherit all nations; that is, by this means all nations shall submit themselves to thee, and shall worship and fear thee; or, thou art and alwaies shalt be the supreme judge of all nations, neither can any tyrants wrest this power out of thine hands. Yea some conceive that this is spoken in reference to Christ.

PSALM LXXXIII.

The Title. A Song or Psalm of Asaph.] Most Expositours hold that this Psalm was penned when Jehoshaphat was invaded by a mighty army, made up of many severall nations, 2 Chron. 20.1. which agreeth with that which is here said, vers. 6, 7, 8. and because it is said that the peo∣ple of God sung as they were going out against this army, 2 Chron. 20.21, 22. therefore some conceive that this was the very Psalm which they then sung.

Vers. 1. Keep not thou silence, O God, &c.] To wit, whilst thine enemies make such a noise, as it follows in the next verse. But see also the Note Psal. 28.1.

Vers. 3. They have taken crafty counsell against thy people, and consulted against thy hidden ones.] That is, thy saints and servants, whom thou dost hide as a precious treasure from the rage of their enemies, and who are not known nor owned to be such as they are by the men of this world, their life being hid with Christ in God.

Vers. 5. For they have consulted together with one consent, &c.] And thus, though these nations were usually at deadly enmity one against another, yet now they could unanimously combine together against the people of God.

Vers. 6. The tabernacles of Edom and the Ishmaelites, of Moab and the Hagarens.] See the Note 1 Chron. 15.10. It seems some of Ishmaels posterity were from their father called Ishmaelites, and others of them from their grandmother Ha∣gar were called Hagarens; yet others conceive they were the posterity of some other children, that Hagar had by some other husband after Abraham had put her away.

Vers. 7. Gebal.] See the Note 1 Kings 5.18.

Vers. 8. Assur also is joyned with them, &c.] That is, The Assyrians also, though a people of a far countrey, were joyned with them: they have holpen the children of Lot; to wit, the Moabites and Ammonites, who were, it seems, the first and chief movers of this invasion of the land of Israel, whereof the Psalmist speaks, and so they were in that invasion in Jehoshaphats daies, 2 Chron. 20.1.

Vers. 9. Doe unto them as unto the Midianites; as to Sisera, as to Iabin, &c.] That is, as to the army of Jabin: but see also Judg. 4.24.

Vers. 10. Which perished at Endor, &c.] For they were destroyed at Taanach by the waters of Megiddo, Judg. 5.19. and Endor, Taanach, and Megiddo were neighbouring towns, Josh. 17.11: they became as dung for the earth; that is, they were trodden under foot like dung, and their carkases lying unburied were as dung to fatten the earth, according to that Jer. 16.4. they shall not be lamented, neither shall they be buried; but they shall be as dung upon the face of the earth.

Vers. 12. Who said, Let us take to our selves the houses of God in possession.] To wit, in that they sought to subdue the land of Canaan, which was Gods inheritance, and to get possession of the cities and towns of Judea: which might be called the houses of God, because there God dwelt amongst them, and where the people of God are, there God is present with them; and withall because God had given them this land for their inheritance; whence is that of Jehoshaphat 2 Chron. 20.11. Behold how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit.

Vers. 13. O my God, &c.] This may be taken as spoken by the Psalmist, either in his own name, or in the name of the people of God as one man. Make them like a wheel; that is, Let them, through the volubility and inconstancy of their condition, be suddenly and violently carried down headlong from their lofty estate, not finding any resting place, till they and their designs be utterly ruin∣ed, even as when a wheel is turned about, the top of it is suddenly underneath; or, Let them be continually driven about with divers calamities, and never be at rest in a settled condition; or, Let them be stricken with a spirit of giddinesse, unstable and inconstant in all their consultations and imaginations, and so there∣by unable to hurt thy people: as the stubble before the wind; see the Notes Job 21.18, and Psal. 35.5.

Vers. 14. As the fire burneth the wood, and as the flame setteth the mountains on fire.] That is, the stubble, or rather the trees on the mountains, which being set on fire, no skill or industry of men can yield any help for the quenching of them.

Vers. 15. So persecute them with thy tempest, &c.] See the Notes Job 27.20, 21. and Psal. 35.5, 6.

Vers. 16. Fill their faces with shame, &c.] To wit, for their great disappoint∣ments in their hopes and attempts against thy people (see also the Note Psal. 44.15.) and the great contempt that is fallen upon them, who had wont to hold their heads so high, and to be adored of all men: that they may seek thy name; that is, that they may be forced, though feignedly, to cry unto thee for help; see the following verses.

PSALM LXXXIIII.

Vers. 1. HOw amiable are thy Tabernacles, O Lord of hosts!] That is, How de∣sirable and delightfull a thing is it to enjoy thine Ordinances there in the assemblyes of thy people! see also the Note Psal. 43.3.

Vers. 2. My soul longeth, yea even fainteth for the courts of the Lord, &c.] See the Notes Psal. 42.1, 2. And he saith the courts of the Lord, because none but the Priests might goe in any further then the courts. My heart & my flesh crieth out for the living God; see the Notes Psal. 42.1, and 63.1.

Vers. 3. Yea, the sparrow hath found an house, and the swallow a nest for her self, where she may lay her young, even thine altars, &c.] That is, in and about the Tem∣ple where thine altars are, to wit, the altars for incense and burnt-offerings. But however this is clearly inserted with respect to his desire of being where Gods altars were.

Vers. 4. Blessed are they that dwell in thy house, &c.] To wit, the Priests and Le∣vites; but see the Note Psal. 23.6: they will be still praising thee; the joy they take in being there yielding them matter of continuall praise; and so they shall be blessed both in that their holy and happy imployment, and in the benefits they shall reap by being there, which shall continually fill their mouths with thy praises.

Vers. 5. Blessed is the man whose strength is in thee, &c.] That is, say some expo∣sitours, that by thy grace and providence receives that strength and vigour, both of body and mind, that he can come from the place of his abode to thy Temple to keep thy solemn feast there, or that relyes upon thee, that thou wilt strength∣en him to goe up to thy temple. But I rather conceive the meaning to be this, that the man is blessed that doth rely upon God for strength and help in every thing whatsoever; that makes account that all his strength depends merely upon God; & so thereupon (as is implyed in the following words) desires much to be in Gods Temple, to wit, that he may thereby strengthen his faith, and may seek Gods face and favour, who is his strength. In whose heart are the waies of them; to wit, the waies of them whose zeal in going up to the house of God is descri∣bed in the following verse; that is, who doth from his heart desire, and delight, and purpose and resolve to be going in those waies that lead to thy house, that he may enjoy thy presence there, so that the thoughts of his heart are continu∣ally upon that. Yet some understand this last clause of those whose hearts are set to walk in the waies of Gods commandements.

Vers. 6. Who passing through the valley of Baca, make it a well, &c.] That is, who

do chearfully passe through any difficulties which they meet with in the way, as they goe up to Gods house. Some think that there was a valley, through which some of the Israelites were to goe as they went up to Zion, that was called the valley of Baca. But because the word Baca may be rendered tears or mulberry trees, as it is in the margin of our Bibles, the meaning of these words seems to be this: who pas∣sing through the valley of tears, to wit, by reason of the many troubles and difficul∣ties they meet with in their way, or, through the valley of mulberry trees, that is, through dry and sandy desarts, because in such places mulbery trees are wont to grow; make it a well, that is, forget their thirst, by reason of their eagernesse to goe up to Gods house; and that dry valley is to them all one, as if it were a val∣ley full of springs and wells of water: or they make it a well, that is, rather then they will be hindered from going up to Gods house, with much labour they dig wells and springs of water all the way as they goe, for the refreshing of them∣selves, and the encouragement of others that are to goe that way; and where the ground will not yield any springs, they digge pits, or make cisterns, for the re∣ceiving and keeping of rain-water, so that all the way along it seems to be as a well. It may also be rendered, who passing through the valley of mulberry trees, make him a well; and then the meaning must be, that the remembrance of God, to whom they are going, is to them as a well of living waters to refresh their spirits; it makes them not mind their thirst, but goe chearfully on through all difficul∣ties. The rain also filleth the pools; that is, through Gods grace and favour to them, the pits and cisterns they have digged and made are filled with rain; or, by their longing desire and hope of meeting with their God in Zion, they are refresh∣ed, as with showrs of rain.

Vers. 7. They goe from strength to strength, &c.] That is, In stead of being wea∣ried with their journey, they shall rather gather strength as they goe, and grow stronger and stronger; so eager they shall be in going up to Gods house. It may also be rendered, they goe from company to company; and then the meaning is, that they goe up by troops or companies; or that as they goe along, one troop doth ever and anon overtake another; or that out of the great alacrity of their spirits as they goe along, sometimes they joyn themselves to one company, sometimes to another, that they may hear Gods praises, and talk together of Gods mercies, till they all meet together at last in Zion.

Vers. 8. O Lord God of hosts, hear my prayer, &c.] To wit, for bringing me a∣gain to enjoy thy presence in thy Sanctuary. And because he calls God here the Lord God of hosts, some hereby are induced to think that David composed this Psalm, when by following his wars abroad he was hindered from resorting to Gods house, as at other times he was wont to do.

Vers. 9. Look upon the face of thine anointed.] That is, Look favourably upon me, whom thou hast anointed to be king. Yet because David was a type of Christ, there may be also a request included in these words, that God would be favourable to him in and through the mediation of that his promised Messiah.

Vers. 10. I had rather be a dore-keeper in the house of my God, then to dwell in the tents of wickednesse.] That is, I had rather be in the meanest condition where I

might daily worship God, then to be in the highest place of honour and power, or in the stateliest habitations of the great ones of the world, or any other, where wickednesse reigns. Yet some also think, that the word tents is used to imply their unstable and flitting condition. However it may well be, which some say, that this is the rather added for the encouragement of the sons of Korah, to whom this Psalm was committed, as appears in the Title, who were porters or door-keepers in the house of God, as is clear 1 Chron. 9.19, and 26.1.

Vers. 11. For the Lord God is a Sun.] To wit, in that he doth enlighten and en∣liven his Church, when as all the world besides lye under darknesse and the sha∣dow of death, and in that he doth chear and warm and comfort the hearts of his people by his lightsome countenance, and is the fountain from whence all bles∣sings and comforts are derived to them.

The Lord will give grace and glory.] That is, saving grace here, and the glory of heaven hereafter: or, he will receive them into his grace and favour, and after∣ward raise them to great dignity and honour.

Vers. 12. Blessed is the man that trusteth in thee.] To wit, though he be for a time deprived of thy presence in the Sanctuary.

PSALM LXXXV.

Vers. 1. LOrd, thou hast been favourable unto thy land, &c.] That is, Thou hast formerly of thine own free grace shewed mercy to thy people, whom thou didst plant in the land of Canaan, and amongst whom thou wert pleased to dwell there: thou hast brought back the captivity of Iacob; that is, thou hast formerly delivered thy people out of bondage. And it may be meant either of their deliverance out of Egypt (if this Psalm were composed for the use of the faithfull, when they were under the Babylonian captivity;) or else of their delive∣rance out of Babylon, (if it were composed after that when they were under the tyranny of Antiochus;) or else in generall of all former deliverances, when their enemies about them had brought them into bondage. See also the Note Psal. 14.7.

Vers. 4. Turn us, O God of our salvation.] See the Note Psal. 80.3.

Vers. 6. Wilt thou not revive us again? &c.] See the Notes Psal. 71.20, & 80.18.

Vers. 7. Shew us thy mercy, O Lord.] As if they had said, Be mercifull to us; for on thy mercy alone we depend, and yet hereof for the present there is not the least appearance. But see the Notes Psal. 4.6. and 50.23.

Vers. 8. I will hear what God the Lord will speak, &c.] This may be taken, either as spoken by the Psalmist in his own name, or in the name of all the faithful joint∣ly together, as if they were one person. And it is added by way of correcting that which went before, as if he had said, What do I mean thus to complain? I will rather patiently with still silence wait upon God, & carefully observe what God will now doe for us by way of answering our prayers, according to the promises which he hath made to us in his word. For he will speak peace to his people & to his Saints; that is, doubtless he will hear their prayers, & by doing them good will give an answer of

peace: but let them not return again to folly; to wit, as being warned by their former sufferings.

Vers. 9. Surely his salvation is nigh them that fear him, &c.] That is, God will soon and speedily save those that fear him: that glory may dwell in our land; that is, that whereas for a long time together we have been in a very low and dishonourable condition, our land hath lain untilled, our towns and cities have been desolate and ruined, our religion, laws and government have been overturned, and our people have been held under bondage, despised and derided, and looked upon as a people abhorred of God; now we may in all these things recover our former glory, especially that the worship and service of God may be again set up amongst us in the purity of all his Ordinances, that so we may glory in the glorious pre∣sence of God amongst us, and all men may extoll our happinesse in these regards, as in former times. This is I conceive the full drift of these words. But yet many Expositours refer them to the time of Christs coming into the world, to accom∣plish the work of mans salvation; Surely his salvation is nigh them that fear him, that glory may dwell in our land, that is, that Christ may dwell in our land, whose glory was as of the only-begotten of the Father, Joh. 1.14. and who was indeed the glory of his people Israel, Luk. 2.32.: not only because he descended from their stock, and because the Gospel went forth from them into all the world; but espe∣cially because through faith in him they had cause of glorying in his righteous∣nesse, according to that of the Apostle 1 Cor. 1.31. He that glorieth, let him glory in the Lord; and because by the word and spirit of Christ, that glorious image of God whereof they were deprived by sin, Rom. 3.23. was renewed in them from glory to glory, 2 Cor. 3.18.

Vers. 10. Mercy and truth are met together, &c.] Here the Psalmist sets forth how it shall be with the people of God, when God shall have wrought salvation for them, and restored them to their former glory, as is expressed in the foregoing verse. And almost all Expositours refer this to the time of Christs kingdome. Mercy and truth are met together; that is, They shall then be both mercifull and true and faithfull: righteousnesse and peace have kissed each other; that is, they shall also be both just in all their dealings, and of a peaceable disposition one towards another. And these phrases, of meeting together and kissing each other, are used to imply, that these graces shall every where abound, and be found joyntly toge∣ther amongst the people of God, and that one of them cannot be without the o∣ther; as we see by experience, that without justice there can be no peace, &c. Or else the meaning may be this, that as God shall shew mercy to men, so men shall be true and sincere in their carriage of themselves towards God; and as God shall be righteous in performing all that he hath promised to his people, so his people shall enjoy secret peace of conscience in regard of God: and so these se∣verall expressions may tend to set forth the perfect reconciliation that shall be wrought betwixt God and his people. And then again they may be understood of the work of mens redemption by Christ. For therein it may be said 1. that mercy and truth met together, both because the truth of God in his threatnings a∣gainst man for sin was made good in the sufferings of Christ, and yet with all mer∣cy

was shewed to the sinner, in that satisfaction was not required of him in his own person; and also because in this great act of mercy which was wrought for poor man, there was a declaration of Gods truth in the full performance of all the promises, which concerning this he had made to the fathers, see Rom. 3.25, 26. and Luk. 1.72, 73: and 2^ly, that righteousnesse and peace have kissed each other; both because by Christ peace was wrought betwixt God and the poor sinner, and yet withall Gods righteousnesse in the punishment of sin was fully satisfied, and like∣wise because by the merits of Christ all believers do obtain righteousnesse for their justification, and peace of conscience, which must needs follow thereupon.

Vers. 11. Truth shall spring out of the earth, &c.] Some Expositours do under∣stand this also of the person of Christ: Truth, that is, Christ, who is the truth Joh. 14.6. shall spring out of the earth; that is, shall be born upon earth; or shall be con∣ceived and born of a woman: and righteousnesse shall look down from heaven; that is, Christ, who is the righteousnesse of God, and the Lord our righteousnesse, Jer. 23.6. shall come down unto us out of heaven from his Father. But I take it rather to be a prophecy, either 1. of the accomplishment of Gods promises concerning our redemption by Christ: Truth shall spring out of the earth; that is the truth of God in his promises concerning the Messiah, which for a long time seemed to be as seed that is buried under ground, shall at last spring up and appear upon earth, that being there done which God had promised: and righteousnesse shall look down from heaven; that is, the righteousnesse of God in making good that promise con∣cerning Christ, which was long withheld, shall at length appear; or the righte∣ousnesse which God hath appointed for the justification of sinners shall at length be discovered to men from heaven; or 2. rather of the happy condition of Gods people, when God should deliver them from their enemies, but especially under the kingdome of Christ, to wit, that truth, which seemed formerly to be extinct, should then spring up again; and that righteousnesse should, through the grace of God, be again found amongst men: yea that these graces of truth and righteous∣nesse should so abound amongst men, as if the earth brought forth nothing but truth, and the heavens rained down nothing but righteousnesse; so that the Church hereby shall be in as flourishing and joyfull a condition, as the earth seems to be, when being blessed from heaven it is filled with a rich and a plentifull encrease. But yet some do understand the first clause of the truth that is in man, and the second of the righteousnesse of God. Truth shall spring out of the earth, that is, men shall become eminently true and faithfull, both in word and deed: and righteousnesse shall look down from heaven; that is, the Lord discerning this shall righteously make good his promises to them, and command a blessing upon them from heaven.

Vers. 12. Yea the Lord shall give that which is good, &c.] That is, Together with these spirituall gifts he shall also give them every outward blessing that may be good for them. Yet some restrain this to that particular good of the earths en∣crease, which is expressed in the following clause, and our land shall yield her encrease.

Vers. 13. Righteousnesse shall goe before him, &c.] That is, Righteousnesse shall

then flourish, and have a free course and passage in every place. For as the Prophet sets forth the corruption of those times wherein he lived by this, that there was no place for justice, Isa. 59.14. judgement is turned away backward, and justice standeth a∣far off: for truth is fallen in the street, and equity cannot enter: so here the Psalmist sets forth the prevailing of righteousnesse in those times, when God should return in mercy to his people, by this, that righteousnesse should have a free course amongst men, so that they should generally walk in the waies of righteousnesse, & do that which is just and right in Gods eyes. Only we must know, that by this phrase of righteousnesse going before him, is implyed, that this change God would make, when he came to visit his people, & when Christ came with his Gospel to set up his kingdome amongst men; or that by his righteousnesse wrought in them the hearts of men should be prepared for God to dwell there. Yet some understand it of the righteousnesse of Christs government, that look as the glory of Princes is mani∣fested by the pomp of those that go before them to make way for them, so Christs glory should be manifested by the righteousnesse of his government. But the first exposition I take to be the best, as by the following words we may gather, Righte∣ousnesse shall goe before him, and shall set us in the way of his steps; that is, shall cause us to walk in his waies. But see also Psal. 89.14. and Isa. 58.8. where the like expressi∣ons are used.

PSALM LXXXVI.

Vers. 1. HEar me, for I am poor and needy.] See the Note Psal. 40.17.

Vers. 2. Preserve my soul, for I am holy.] That is, Thou hast san∣ctified me in some measure by thy spirit, I have consecrated my self wholly to thy service, and do endeavour to walk in all holinesse before thee: neither am I therefore such a one as mine enemies would make me to be, nor have I by any injury done to them deserved to be used by them as I am.

Vers. 9. All nations whom thou hast made shall come and worship before thee, &c.] This may be meant, either of the forced acknowledgement of the greatnesse of the God of Israel, whereto all nations should be brought by observing his migh∣ty works; or rather of the conversion of the Gentiles: and it may well be that Da∣vid might hence encourage himself, that if God would shew mercy to them, much more to him, who was one of his own peculiar people. As for that clause, which thou hast made, either it is added the more fully to expresse that all nations, none excepted, should come and worship before him, there being no nation under hea∣ven that received not their being from God; or else rather to imply a reason, why it might well be thought that God would in time to come call in all nations to fear and praise him, namely, because they were the work of Gods hands as well as the Jews, and therefore it was fit that they also should know and worship their Creatour.

Vers. 11. Teach me thy way, O Lord, &c.] See the Note Psal. 25.4: unite my heart to fear thy name; that is, unite my heart to thee, cause me in sincere and fer∣vent love to cleave unto thee, make me with a full resolution to set my heart to

fear and serve thee only, that my heart may not be drawn away to doe any thing but what is according to thy will; or, which is indeed all one in effect, Cause my heart to be united within it self, that it may not be divided and distracted with divers corrupt affections, that I may not be carried this way and that, as double-minded men are wont to be, that so I may fear & serve thee with my whole heart; and that because such only as are thus affected thou art wont to help.

Vers. 13. Thou hast delivered my soul from the lowest hell.] or, the lowest grave. That is, from the most desperate dangers of death, wherein my condition seemed as hopelesse, as is the condition of one that is buried deep under ground; or, By par∣doning my sins, thou hast delivered me from that desperation I lay under, the ter∣rours of Satan, & the tortures of an evil conscience, yea even from the very pit of hell. And indeed because the remembrance of his sins might well bring these ter∣rours upon David when he was in such dangers, it is most probable that this was chiefly intended in that which he saith of his souls deliverance from the lowest hell.

Vers. 16. Give thy strength unto thy servant, &c.] That is, By thy strength do thou help and support me, both that I may prevail over my strong adversaries, & that I may not sink under the terrours that lye upon my spirit: and save the son of thine handmaid; that is, me, who have been even from my mothers womb thy houshold servant, as being born in thy family, of thy servant, born of faithfull pa∣rents, and so by birth-priviledge under the Covenant, and consequently under thy care and tuition.

Vers. 17. Shew me a token for good.] That is, By some notable and wonderfull sign wrought for my preservation and deliverance, make it evident both to my self and others that thou art tenderly carefull of my good and welfare, however for the present thou art pleased to hide thy self from me.

PSALM LXXXVII.

Vers. 1. HIs foundation is in the holy mountains.] It seems probable by the man∣ner of the Psalmists expressing himself here, that having been long meditating with himself of the happinesse of Zion, in that it was the city of God, hereupon he breaks forth abruptly thus, His foundation is in the holy mountains; that is, The foundation of the temple or city Jerusalem, which he hath chosen and built for his own settled dwelling-place, he hath laid in the holy moun∣tains: whereby may be meant, either particularly the hills of Sion and Moriah, whereon the Temple and city of David were built; or generally the mountains in and about Jerusalem, according to that Psal. 125.2. the mountains are round about Ie∣rusalem: which he calls holy mountains, because they were sanctified & set apart to be the lace of Gods spirituall presence & worship. And doubtlesse this which is here said of the situation of Zion in the mountains, is to imply the strength & stability thereof. It is the judgement of divers learned Expositours, that this Psalm was com∣posed for the encouragement of Gods people, when after their return out of Ba∣bylon they had been many years opposed & hinder'd in rebuilding the city & tem∣ple,

& were at last stirred up by the prophets Haggai & Zachary again to set upon the work: Though they were poor and but few in number, & had many mighty adversaries, and though the foundation that was laid for the Temple gave not the least hopes that ever it would equall the glory of the former Temple, Ezr. 3.12; yet the Psalmist wills them to consider, that it was God that had laid the foundation, both of the Temple and city, as the prophet Isaiah saith also Isa. 14.32. the Lord hath founded Zion, and that too in the place which himself had chosen for his holy habitation, and for the habitation of his people; and therefore they need not fear but he would prosper their work, and that he would strengthen and establish it for ever. But however it is evident in the Psalm, that the chief drift of it is to set forth the strength and glory of the Church of Christ, that spirituall Sion: and this therefore is here principally intended, that this holy Jerusalem, which God built and not man, had her foundation in the holy mountain, not only because it must needs be invincibly strong, as being founded upon Christ, so that the gates of hell shall not prevail against it Matth. 16.18; but also because it was out of Zion that the Gospel and Church of Christ did first come forth, & spread it self over all the world.

Vers. 2. The Lord loveth the gates of Zion, more then all the dwellings of Iacob.] That is, say some Expositours, more then all the synagogues in the land or more then all the places wherein God had formerly dwelt in tabernacles among his people. But I rather take it thus, that God loved Sion more then all the towns and cities, which God had given the seed of Jacob in the land of Canaan for their habitati∣on, and that because he had chosen that for his settled dwelling-place.

Vers. 3. Glorious things are spoken of thee, O city of God.] As if the prophet had said, (speaking in reference to the sad estate of Gods people and the city Jerusa∣lem, after their return from the Babylonian captivity,) O thou city of God, Though thou art now in a poor and low and despised condition, and there may seem to be little or no hope for the present that ever it will be better with thee; yet certainly in the writings of the prophets, and by the prophets too that are now living, glorious things are spoken, that is, foretold concerning thee, that shall in time to come befall thee. Yet some, I know, do understand it thus, glorious things are spoken of thee, that is, are every where reported of thee.

Vers. 4. I will make mention of Rahab, &c.] That is, of Egypt; for Egypt is usually called Rahab in the Scripture, as Psal. 89.10. and Isa. 51.9▪ and that ei∣ther from her strength and pride (which the word Rahab signifyeth) by reason of her exceeding great riches and power, or because of some chief city in Egypt that was so called. Some Expositours conceive, that in this and the following verse Zion is preferred before all the nations here mentioned, for the many famous men that should spring up there; and accordingly they understand the words thus, I will make mention of Rahab and Babylon to them that know me; behold Philistia and Tyre with Ethiopia; this man was born there, as if he had said, I will to my coun∣trey men and friends, with whom I conferre, talk of the glory of Egypt and Ba∣bylon, and likewise of Philistia and Tyre and Ethiopia; and so perhaps in talk∣ing of them, some one man in these nations may be found, of whom it may be

said, by way of extolling him for his eminency, This man was born there: but now in Sion, as it follows in the next verse, many such men of renown shall be found, of Zion it shall be said, This and that man was born in her. But doubtlesse these words contain a prophecy of the bringing in of all nations to be joyned to the Church and people of God; these being here expressed by name in stead of all, either be∣cause these were best known to the Jews, or because these were the greatest and richest of nations in those times, or the most notorious for superstition and all o∣ther wickednesse whatsoever, and usually the greatest enemies to the people of God, and therefore most unlikely to be joyned to her; this being much for the honour of Zion, that those that formerly fought her ruine, should now count it their greatest glory to be numbred amongst her children. Accordingly therefore these words must be understood, and that either as the words of the Psalmist, or as spoken in the name of the Church, glorying as it were in her great enlarge∣ments: I will make mention of Rahab and Babylon to them that know me; that is, to those that are already knit to me, to those that are my familiar friends, or that are already citizens of Sion, I will speak of the Egyptians and Babylonians upon occasion of their coming in to joyn themselves to us. I will make honourable mention of them and of their piety & worthy deeds; or, In speaking to those that are fellow-citizens of Sion, I will take in and make mention of, not the Jews only, but even the Gentiles also: and the meaning is, that their conversion should be famously known and spoken of. Behold Philistia and Tyre with Ethiopia; as if it had been said, I will also make mention of these nations, or these also shall be num∣bred amongst the citizens of Zion: of them it shall be said, this man was born there, that is, these before-mentioned were born there, for the Scriptures do usually speak of whole nations as of one man, as in Psal. 25.22. Redeem Israel, O God, out of all his troubles. However the meaning is this, that divers of these nations should joyn themselves to the Church, being there begotten again by the immortall seed of the Word, and so should renounce their former countreys, counting it their greatest honour to be new-born citizens of Gods spirituall Zion; or that those that shall be thus converted from heathenisme and joyned to the Church, should be in all respects as those that are born there.

Vers. 5. And of Zion it shall be said, This and that man was born in her.] That is, whereas now the inhabitants of Zion are very few, then many and many of divers nations and countreys and conditions shall day after day be added to the Church, and it shall be counted an honour to be numbred amongst the citizens of Zion. The like expressions we have elsewhere in the prophets concerning the calling of the Gentiles, as Isa. 44.5. One shall say I am the Lords; and another shall call himself by the name of Iacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel: and so likewise Isa. 54.1. See also the fore∣going Note.

Vers. 6. The Lord shall count when he writeth up the people, that this man was born there.] That is, The Lord himself, the king of Zion, yea the king of the whole world, shall to their great honour, when he takes notice of all the inhabi∣tants of the world, own them as true members of his Church, and enroll them in

the Register of the citizens of Zion, as those whose names were from all eternity written also in the book of life. The Psalmist alludes to the custome of king, that are wont to take the number and to keep a register of the names of their sub∣jects: and the drift of the words is to imply, that God, to whom all nations are exactly known, and at whose disposing they are, shall every where bring into his Church those he desires to honour, and shall readily own them for his people.

Vers. 7. As well the singers, as the players on instruments shall be there, &c.] That is, So great shall the blisse of Sion be, that it shall be a place of continuall joy, the inhabitants still seeking to praise God for his goodnesse, and to extoll the hap∣pinesse of his city and people. All my springs are in thee, that is, all from whence a∣ny good or comfort comes flowing into my soul is in thee, O city of God; from the presence of God and his holy Ordinances there, all saving knowledge, grace and comfort, those living waters that can only refresh my soul, come flowing in to me, see the Note Psal. 68.26; or, all my springs are in thee, that is, whatever is within me, that can contribute any thing to the setting forth of thy praise, O Zi∣on, shall be spent upon thee; all the thoughts and affections of my heart, all my skill in musick, and the vein that I have for poetry, shall be poured forth in thy praises, and shall continually send forth new and fresh praises of thee. Either of these waies this last clause may be most probably understood. Yet some take it thus, All my springs are in thee, that is, all my delights are set upon thee, all my affection is to thee, O Zion; or, as if it were spoken to God, All my thoughts are on thee, O God, all my delight and hope is in thee, and all my affection is to thee.

PSALM LXXXVIII.

The Title. TO the chief Musician, upon Mahalath Leannoth, &c.] See the Note on the Title Psal. 53. of which what is there said may be also said here: Maschil; see the Note on the Title Psal. 32. of Heman the Ezrahite. There was one Heman, that was one of the three chief Singers, and who was likewise Davids Seer, as is before noted 1 Chron. 25.1.5, and therefore some conceive that he was the authour of this Psalm, and his brother Ethan the au∣thour of the following Psalm. But why these should be called Ezrahites, I find no clear reason given. And therefore others do rather conceive, that these were those Heman and Ethan of the tribe of Judah mentioned 1 Chron. 2.6. & 1 Kings 4.31. for which see the Notes there.

Vers. 5. Free among the dead, &c.] That is, I am as one amongst the dead, free of that company, or free from all the cares and affairs of this life; as if he should have said, I am in a manner dead to the world: like the slain that lye in the grave; that is, and I have been brought into this condition by a violent hand, as those that are slain in war; or, I am no more regarded, then those that are slain in the warre, that are presently tumbled into a pit, no man pitying them or being sollicitous for them: whom thou remembrest no more; that is, of whom thou takest no more care, to wit, for the things of this life: and they are cut off from thine hand; that is, from

thy providence; thou dost no more govern and protect them, nor dispose of them, or provide for them, as thou dost for living men. Yet some conceive that these words are uttered by the Psalmist out of a distempered spirit, as one trans∣ported by passion through the extreme troubles and miseries he was in. And some read the last clause, as it is in the margin, and they are cut off by thine hand; and so conceive that hereby the Psalmist would imply, that he was as one that was cut off by a hand of divine justice.

Vers. 6. Thou hast layd me in the lowest pit, &c.] That is, in the grave; see the Note Psal. 86.13. and the same may be intended also in the following words, in darknesse, in the deeps. Yet some conceive that here he compares himself, & that with respect to his desperate condition, and the many terrours that lay upon him, to a man that is cast into a deep dungeon.

Vers. 8. Thou hast put away mine acquaintance far from me, &c.] See the Notes Job 19.13. and Psal. 31.11: I am shut up, and I cannot come forth; that is, there is no hope of freeing my self from the troubles I am in, see the Note Job 19.8. Yet some understand this literally of the Psalmists imprisonment or banishment; or of his shutting up himself close at home, as being overpressed with sorrow and shame, to see how all men abhorred his company.

Vers. 9. I have stretched out my hands unto thee.] See the Note Job 11.13.

Vers. 10. Wilt thou shew wonders to the dead? &c.] As if he should have said, Un∣lesse help come presently, I shall be past hope of praising thee: see the Notes Job 7.8, 9. Psal. 6.5, and 30.9.

Vers. 11. Shall thy loving kindnesse be declared in the grave? &c.] See the Notes Job 26.6. and 28.22.

Vers. 12. Shall thy wonders be known in the dark? and thy righteousnesse in the land of forgetfulnesse?] That is, in the grave, where the dead forget the living, the bo∣dy lying there without all sense or remembrance of any thing, see the Note Job 14.21. and where being laid they are in a manner quite forgotten by others, see the Notes Job 24.20. and Psal. 31.12.

Vers. 13. In the morning shall my prayer prevent thee.] That is, I will betimes seek unto thee, before extreme necessity constrains me thereto; or, early, even be∣fore thou causest the morning light to shine upon me.

Vers. 18. Lover and friend hast thou put far from me, &c.] See the Note above vers. 8: and mine acquaintance into darknesse; that is, they hide themselves from me; or, if they come where I am, they will not know me.

PSALM LXXXIX.

The Title. MAschil of Ethan the Ezrahite.] See the Note on the Title Psal. 88. Considering the sad complaints that are made in the later part of this Psalm vers. 38, &c. concerning the dolefull condi∣tion whereinto the seed of David & the kingdome of Judah were fallen, it may seem very questionable whether that Ethan, the brother of Heman, mentioned 1 Kings

4.31. and 1 Chron. 2.6. could be the authour of this Psalm. And indeed if we un∣derstand those complaints of the times of the Babylonian captivity, when Jehoia∣chin was there cast into prison, or of the declining times of Judahs kingdome a little before the captivity, all that can be said is, that Ethan might by the spirit of prophesy thus foretell the desolations that were to come upon the kingdome of Judah. But I rather encline to think, that the following relation in this Psalm of the dolefull condition of Judahs kingdome is meant of Rehoboams daies: for though many expressions therein seem to imply a greater desolation, which that kingdome was brought into, then that was in Rehoboams time; yet if we consi∣der what an astonishment it must needs be to the faithfull in the land, to see that kingdome, which God had promised should continue in the seed of David to the end of the world, so presently torn in pieces, by the revolting of ten of the twelve tribes from Davids family to Jeroboam, and by the civill wars which followed thereupon, and how thereupon the land was invaded and spoiled by Shishak king of Egypt 1 Kings 14.25. and 2 Chron. 12.2. (all which Ethan surviving Solo∣mon might live to see) it cannot seem strange that Ethan should with respect to those times so bemoan the kingdome of Judah, as in a manner lost and ruined in the eye of reason.

Vers. 1. I will sing of the mercies of the Lord for ever, &c.] That is, say some Ex∣positours, I will sing of the mercies of God, which continue for ever, which are therefore called the sure mercies of David Isa. 55.3: with my mouth will I make known thy faithfulnesse to all generations; that is, thy faithfulnesse which continues to all ge∣nerations. But I rather conceive that this is spoken in the name of the Church, who undertake that they will for ever extoll the mercies and faithfulnesse of God; or, by the Psalmist in his own name thus, I will sing of the mercies of the Lord for ever, that is, as long as I live; or by this Psalm, which shall be continued in the Church for ever, I will convey the praise of thy mercy to all generations. How∣ever the drift of the Psalmist in these words is, to imply his confidence that God would not cast off his people for ever.

Vers. 2. For I have said, Mercy shall be built up for ever, &c.] That is, I have con∣cluded on this within my self, that however things goe, and though it may seem otherwise to the eye of reason for the present, yet Gods mercy to the seed of Da∣vid and to his people Israel shall never fail, but shall continue and be carried on to all generations, till it be perfected at last in eternall glory: thy faithfulnesse shalt thou establish in the very heavens; that is, though thy promises may seem to fail, yet from the heavens thou wilt make good thy faithfulnesse and perform all thy pro∣mises; or, thy faithfulnesse shall be established, as surely as the heavens are esta∣blished, and shall be perfected in the glory of thy Saints in heaven.

Vers. 3. I have made a covenant with my chosen, &c.] We must understand this, a•• if it had been expressed thus, And the ground of this my confidence is, that thou hast said, I have made a covenant with my chosen, &c. for here the Psalmist brings in the Lord asserting the covenant he had made with David, because this was that whereon he grounded his confidence mentioned in the foregoing verse; I have made a covenant with my chosen, I have sworn unto David my servant, that is, I

have made a sure and irrevocable covenant with him, to wit, concerning the stability of his seed and throne; for which see the Note 2 Sam. 23.5. and like∣wise 2 Sam. 7.12, 13.

Vers. 5. And the heavens shall praise thy wonders, O Lord, &c.] That is, The an∣gels, seeing the wonderfull works thou doest for thy Church shall praise thee for them: thy faithfulnesse also in the congregation of thy Saints; that is, they shall also, in the assembly of those holy spirits, praise thy faithfulnesse in making good thy promises to thy people, see the Note Job 15.15; or the second clause may be un∣derstood of the angels publishing the faithfulnesse of God to his saints and ser∣vants upon earth. But now some by the heavens do understand, not the angels on∣ly, but also the holy servants of God in this world, men of heavenly minds and conversations, who shall praise God upon earth, as the angels do in heaven. And some also understand the whole verse of the visible heavens, as a place parallel with that Psal. 19.1. (for which see the Note there) adding this, that the heavens may be said to praise Gods faithfulnesse in the congregation of the Saints, because they are instrumentall in conferring those blessings which God hath promised to the righteous, as rain and fruitfull seasons, &c. which only the Saints do acknow∣ledge to be from God. But the first exposition, I conceive, is the best. Howe∣ver, the drift of this, and divers of the following verses, is to shew how safely we may rest upon Gods faithfulnesse in performing what he hath promised to his people, and that in regard of his power to doe whatever he pleaseth.

Vers. 6. For who in the heaven can he compared unto the Lord? &c.] To wit, among the angels and blessed spirits there? who among the sons of the mighty can be likened unto the Lord? that is, among the mighty ones of the earth? see the Note Psal. 29.1. Yet this last clause may be also understood of the angels, who may be called the sons of the mighty, as elsewhere they are termed the sons of God, Job 1.6.

Vers. 7. God is greatly to be feared in the assembly of the Saints, &c.] That is, as al∣most all Expositours understand it, in the assembly of the angels; even those glorious spirits, whose power is so terrible to men, do themselves tremble and fear before God, and as dreading his Majesty, are alwaies obsequiously ready to doe whatever he enjoyns them: and to be had in reverence of all them that are about him; to wit, the angels, that are continually about him, as souldiers about their generall, and servants about their master, whom therefore they have all cause to reverence, as infinitely excelling them in glory. Yet I see not, but this may be most probably understood of the Saints on earth, to wit, that God is greatly to be feared in the assembly of his people, in regard of his protecting them, and the dreadfull judgements he executes upon their enemies in their defence; and to be had in reverence of all them that are about him, that is, of all his people; or, as some say, of all the heathen round about; see the Note Psal. 76.11.

Vers. 8. Who is a strong Lord like unto thee? or to thy faithfulnesse round about thee?] That is, Who amongst all those that are round about thee are like to thee for faithfulnesse? or rather, Who is like unto thee, who art faithfull to all that are round about thee, or who art every way faithfull, who discoverest thy faithful∣nesse

in all things round about thee, or who art clothed with faithfulnesse round a∣bout thee, as with a garment?

Vers. 9. Thou rulest the raging of the sea, &c.] To wit, by keeping it within its bounds, and making it calm at thy pleasure; see the Notes Job 9.8, and 26.12, and 38.8, &c: or, thou quellest the pride of tyrants and nations, that are like the raging sea. But that in these words the Psalmist doth particularly intend Gods dividing the red sea before the Israelites, is evident by that which follows vers. 10.

Vers. 10. Thou hast broken Rahab in pieces, &c.] That is, Egypt; see the Note Psal. 87.4: as one that is slain; that is, thou hast broken the Egyptians with a dead∣ly blow, destroying them with the waves of the sea, as when a man is slain with a sword, and with as much ease as a man is slain.

Vers. 12. The North and the South thou hast created them, Tabor and Hermon shall re∣joyce in thy name.] As if he had said, All parts of the world, East, West, North and South, were created by thee, and do chearfully serve and praise thee their crea∣tour: for Tabor, a mountain in the West of Canaan, and Hermon in the East, are here put for the East and West.

Vers. 14. Iustice and judgement are the habitation of thy throne, &c.] That is, Thy throne is seated in the midst of justice and judgement; thou dost order all things with most exact justice, both by way of protecting and blessing thy people, and by way of punishing thine and their enemies. Or, if we read it, as it is in the mar∣gin, Iustice and judgement are the establishment of thy throne, then the meaning is, that Gods kingdome on earth is upheld and magnified, and made conspicuous in the world, by his justice and judgement. Mercy and truth shall go before thy face; that is, they shall be continually with thee and in thy presence: see the Note Psal. 85.13.

Vers. 15. Blessed is the people that know the joyfull sound, &c.] That is, who though they be in never so great distresse and danger, yet they can rejoyce in that God is graciously present amongst them, as their God and king, and so can quietly rest on his favour and protection: for in this expression the Psalmist alludes to the sounding of trumpets, that was used amongst the Israelites upon divers occasions in the time of the Law, & that still as a sign of Gods favourable presence amongst them, which who so understood, they could not but exceedingly rejoyce therein; for which see the Notes Numb. 10.2, 9, 10, and 23.21. Yet withall consequently hereby must needs be implyed the happinesse of those that enjoyed the holy & so∣lemn assemblies of Gods people, and that understanding the meaning of those sa∣cred signs there used, were refreshed with those spirituall joys that were signifyed thereby. They shall walk, O Lord, in the light of thy countenance; that is, they shall re∣joyce in thy favour, see the Notes Psal. 4.7. and Numb. 6.25, 26. & through thy favour they shall go on prosperously in all their waies.

Vers. 16. In thy Name shall they rejoyce all the day, &c.] That is, They shall conti∣nually rejoyce in thee, or in thy favour, and the daily effects thereof; or in that they are thy people called by thy name: and in thy righteousnesse shall they be exalted; that is, through thy faithfulnesse, or in the confidence of thy faithfulnesse to them, their spirits shall be lifted up with joy, or they shall be encouraged against all ad∣versities

and enemies; or, through thy faithfulnesse they shall prosper & flourish, and become eminently great above others. Some also understand this of the im∣puted righteousnesse of Christ, to wit, that thereby they shall be spiritually and eternally exalted.

Vers. 17. For thou art the glory of their strength, &c.] That is, Thou givest them that strength, whereby they glory and triumph over their enemies, or whereby they become glorious; or, thou dost make thy self glorious in their strength; or, the glory of their strength consists in this, that thou art their strength: and in thy favour our horn shall be exalted; see the Notes 1 Sam. 2.1.

Vers. 18. For the Lord is our defence, &c.] Or, as it is in the margin of our Bi∣bles, our shield, that is, our king (see the Note Psa. 47.9.) is of the Lord; that is, the Lord made him king, he did not exalt himself to that dignity: which is more plainly ex∣pressed in the next words, and our king is of the holy one of Israel; see the Note Psal. 71.22. And all this is meant of David, but principally of Christ: see the Notes 1 Sam. 16.1.

Vers. 19. Then, &c.] That is, When thou hadst appointed David to be king (as was touched in the foregoing verse) for the good of thy people: thou spakest in visi∣on to thy holy one; to wit, Gad or Nathan, 2 Sam. 7.4, 5, &c. or rather to Samuel, 1 Sam. 16.1: and saidest, I have laid help upon one that is mighty; that is, I have set apart one to be king for the help of my people, whom I have furnished with eminent gifts and graces of my spirit, and so have made him a mighty man of valour & wisedome, & every way exceeding able for that government and service: I have exalted one chosen out of the people; that is, out of the common sort of people. But all this, with that which follows, is chiefly meant of Christ: see the Notes 1 Sam. 16.1. and Deut. 17.15.

Vers. 20. I have found David my servant, &c.] And so Christ, who is also called David, Ezek. 34.23. is tearmed Gods chosen servant Isa. 42.1: with my holy oyl have I anointed him; see the Notes 1 Sam. 16.1. and Psal. 45.7.

Vers. 21. With whom mine hand shall be established, &c.] That is, I will be so with him, that I will never forsake him: mine arm also shall strengthen him; that is, my full power, not mine hand only, but mine arm also, shall be put forth for his help.

Vers. 22. The enemy shall not exact upon him, &c.] To wit, by forcing taxes or tributes from him, or otherwise oppressing him in his estate: nor the son of wickednesse afflict him; that is, they shall not prevail over him, how bold and desperate soever they be. But now as we referre this promise to Christ, it must be understood of his triumphing over all the enemies he grappled with: see the Note 2 Sam. 7.10.

Vers. 24. But my faithfulnesse and my mercy shall be with him, &c.] That is, He shall be faithfull & mercifull, which shall be the chief ornaments of his kingdome; or rather, I will make good my promises to him notwithstanding his infirmities, wherein mercy shall be shewed him: and in my name shall his horn be exalted; that is, in the confidence of my help and favour he shall lift up his head with courage; or rather, by me, or to the end my name may be glorified, shall his kingdome be advanced; and chiefly was this accomplished in the transcendent glory of Christs kingdome: but see also the Notes Psal. 20.1. and 1 Sam. 2.1.

Vers. 25. I will set his hand also in the sea, and his right hand in the rivers.] That is, so far shall he extend his dominions by his sword: which in David was accom∣plished, when he vanquished the Philistines that inhabited by the sea, and the Sy∣rians unto the river Euphrates, see 2 Sam. 8. And indeed we must understand this promise much as that concerning Solomon Psal. 72.8. for which see the Note there.

Vers. 26. He shall cry unto me, Thou art my father.] That is, 1, He shall be my son in a speciall manner, as being a figure of Christ, for which see the Notes 2 Sam. 7.14. and Psal. 2.7. 2^ly, He shall receive the kingdome, not by succession from his earthly parents, but as by adoption from me. 3. He shall call upon me & depend on me, and shall every way carry himself as a son to me.

Vers. 27. Also I will make him my first-born, &c.] As this is meant of David it im∣plyes, 1. that God should highly esteem of him: 2. that he would honour him above all his people (though he were the youngest amongst his fathers sons) by conferring the kingdome upon him: yea and 3. that he should be exalted in dig∣nity above all the kings of the earth, to wit, in that he was set apart to be a type of the Messiah: see also the Note upon a like expression Exod. 4.22. But now in Christ this was most clearly accomplished, in regard of the dignity of his person and office, being King of kings and Lord of lords, and therefore called the first-begotten Heb. 1.6. the first-born amongst many brethren Rom. 8.29. and the first-born of every creature Col. 1.15.

Vers. 28. My mercy will I keep for him for evermore, &c.] To wit, that mercy pro∣mised concerning the perpetuity of Davids seed and kingdome: see the Note 2 Sam. 7.15.

Vers. 29. His seed also will I make to endure for ever, &c.] That is, the posterity of David, see the Note 2 Sam. 7.16: which is clear by the following clause, and his throne as the daies of heaven; that is, as long as the world shall last, see the Note Deut. 11.21; or as long as the heavens shall last: for though the heavens shall be changed, Psal. 103.26. as a vesture shalt thou change them, and they shall be changed; yet they shall not utterly be destroyed, but being renewed shall continue for e∣ver, 2 Pet. 3.13. But yet by his seed in the first clause, we may also understand the seed of Christ, to wit, true believers, who are as it were born again to God, by the sorrows of Christ upon the Crosse, which were as the pains of a woman in travell; see the Note 2 Sam. 22.51.

Vers. 30. If his children forsake my law, &c.] For this and the two following ver∣ses see the Note 2 Sam. 7.14.

Vers. 34. My covenant will I not break, &c.] As if he should have said, Though they break my statutes, yet will not I break my covenant: for this seems to have reference to that before vers. 31. If they break my statutes, &c.

Vers. 35. Once have I sworn by my holinesse.] That is, By my self, who am holy and cannot lie, and of whose holinesse the Sanctuary, where I dwell amongst them, is an evident sign. As for that expression, once have I sworn, it is as if he had said, And that is enough: for such an expression we frequently use, to imply the certain∣ty of what we say, Once for all I tell you, that so and so it is.

Vers. 36. His seed shall endure for ever, &c.] See the Note above vers. 29: and his throne as the Sun before me; that is, to the end of the world, see the Note Psal. 72.5. for to these heavenly bodies he compares the kingdome of David and Christ, 1. because they are more stable, and lesse subject to change, then the things here below; 2. to give a hint of the splendour and glory of this kingdome; and 3. to imply that we must look up to heaven for the accomplishment of what is promised concerning this kingdome, and not expect it upon earth.

Vers. 37. It shall be established for ever as the moon, &c.] That is, As the moon, though it sometimes waxeth, and sometimes waneth, and sometimes seemeth to be quite gone, yet it alwaies continues settled in the heavens, so shall it be with Davids kingdome, and with the Church and kingdome of Christ, though it be subject to variety of changes, yet it shall certainly continue for ever. And then for the following clause, and as a faithfull witnesse in heaven, though some under∣stand it of the rain-bow, thus, that as the rain-bow is a faithfull witnesse concer∣ning Gods promise, that he will never drown the world any more, so it shall be also as a faithfull witnesse in heaven concerning the perpetuity of Davids king∣dome; yet because the rain-bow doth seldome appear, and when it doth appear, it soon vanisheth again, and the Psalmist seems to speak here of that which might constantly be a visible witnesse of the perpetuity of Davids kingdome, therefore the most of Expositours do understand it of the moon, thus, It shall be established for ever as the moon, and as a faithfull witnesse in heaven, that is, The kingdome of Da∣vid shall as surely be established upon earth, as the moon is settled and establish∣ed in heaven, which as it is a witnesse of times and seasons, so it shall for ever be a witnesse in heaven of the stability of this my promise; according to that Jer. 33.20, 21. Thus saith the Lord, If you can break my covenant of the day and my covenant of the night, and that there should not be day and night in their season, then may also my cove∣nant be broken with David my servant, that he should not have a son to reign upon his throne: or, of the stars, and other the lights of heaven in generall, It shall be esta∣blished for ever as the moon, and as a faithfull witnesse in heaven, that is, and as any o∣ther of the faithfull witnesses in heaven, to wit, the stars, which are established as witnesses in the heavens, faithfully to distinguish between times and sea∣sons, Gen. 1.14.

Vers. 38. But thou hast cast off and abhorred, thou hast been with thine anoin∣ted.] Because it is not clear at what time this Psalm was penned (for which see the Note before on the Title of this Psalm) we cannot expresly say, whether this be meant of Gods being wroth with Jehoiachin, or Zedekiah, who were carried cap∣tives into Babylon; or with Rehoboam, in whose time the kingdome of Israel was first broken in pieces; or of his being wroth with David in his successours in generall. However, clear it is that the drift of the Psalmist is to shew, that Gods dealing with them seemed, in outward appearance, to crosse all the severall bran∣ches of the promises before recited: for as this which he saith here of Gods cast∣ing off and abhorring, and being wroth with his anointed (and consequently with his people too) is opposed to that promise vers. 21, with him mine hand shall be established, &c. so is it likewise in all the following branches of his complaint.

Yet his meaning was not to charge God with breach of promise, but only to be∣moan himself to God, by shewing how contrary all things seemed to be for the present to that which God had promised to David.

Vers. 39. Thou hast made void the covenant of thy servant, &c.] See above vers. 34: thou hast profaned his crown by casting it to the ground; that is, thou hast utterly brought down the glory of his kingdome, and exposed it to contempt and derifi∣on, as if he had not been the Lords anointed: see 2 Sam. 1.21.

Vers. 40. Thou hast broken down all his hedges, &c.] That is, say some Exposi∣tours, his walls and strong holds. But see the Note Psal. 80.12.

Vers. 41. He is a reproach to his neighbours.] That is, they reproach and flout at him, Is this that glorious king, whose kingdome was to continue as long as the sun and moon endured? see also the Note Psal. 79.4.

Vers. 45. The daies of his youth hast thou shortened, &c.] Some understand this of the destruction that was made amongst the people; as if it had been said, Thou hast cut off the young men amongst his people in the slower of their age: others understand it of the king himself; The daies of his youth hast thou shortened, that is, Through much misery and sorrow he is become old in the prime of his youth; or, thou hast betimes cut off the daies of his reign, even in his very youth. And indeed of Jehoiachin this might well be said, who at eighteen years old began to reign, and when he had reigned in all but three moneths and odde daies, was ta∣ken by Nebuchadnezzar and carried captive into Babylon, 2 King. 24.8, 10. But I conceive it may best of all be understood of the kingdome it self figuratively; The daies of his youth hast thou shortened, that is, That eternall kingdome, which thou didst promise to the seed of David, is waxen old, decayed and broken in its very youth, so soon as it began to flourish, before it was come to its full ripenesse; for thus the prophet Hosea speaks likewise of the decaies of Israels kingdome, Hos. 7.9. gray hairs are here and there upon him, yet he knoweth it not. As for the next clause, thou hast covered him with shame, either it is meant of his and his peoples being carried into captivity; or of the failing of their hopes, in that the kingdome, which they expected should have continued for ever, was so quick∣ly broken and ruined.

Vers. 47. Remember how short my time is, &c.] As if he had said, Therefore come in to the help of me and other thy servants, before it be too late; or, Make not our lives shorter by cutting us off in thy displeasure; or, Do not make that little while we have to live, so continually and extremely miserable, see the Notes Job 10.9, and 14.5. and Psal. 39.4, 5. Wherefore hast thou made all men in vain? as if he had said, Surely thou didst not make so glorious a creature as man is in vain, but with a purpose to make them tast thy goodnesse and loving kindnesse, and that hereby they might be stirred up to serve and praise thee; thou didst not make them merely that when thou hadst made them thou mightest destroy them again, for then thou mightest seem to have made them in vain, yea it had been better for them, if they had never been made: and therefore why dost thou not manifest thy love to us thy people? were it not better to let us live that we might praise thy name, then to cut us off, as if we (and consequently all man∣kind,

if it be so with thine own people) were only made that we might be again destroyed?

Vers. 49. Lord, where are thy former loving-kindnesses, which thou swarest unto Da∣vid in thy truth?] As if he had said, Thou hast formerly shewn thy self gracious to thy servants, according to thy promises made to David; oh, let it be so again.

Vers. 50. Remember, Lord, the reproach of thy servants, &c.] To wit, because in their reproach thou also art reproached: how I do bear in my bosome the reproach of all the mighty people; to wit, in that either 1. I take the reproaches of thy servants and thine anointed, as if they reproached me in mine own particular; or 2. in that they lye so heavy upon my heart; or 3. in that I am resolved quietly to endure them, and to swallow them down in silence, as not being indeed able to shake them off; because in the eye of reason our condition is at present so contrary to what we waited for; or 4. in that their reproaches came not to his ear by hear-say only, but were openly to his face cast as it were into his bosome.

Vers. 51. Wherewith they have reproached the footsteps of thine anointed.] See the Note Psal. 56.6. They may be said to have reproached the footsteps of Gods a∣nointed; either 1. because they scoffed at the delay of the coming of their promi∣sed Messiah, Where, say they, is your long-expected Redeemer? whence is it that he is so long a coming? and indeed elsewhere by the footsteps or feet of men is meant their coming, as Isa, 52.7. How beautifull upon the mountains are the feet of him that bringeth good tidings? &c. that is, How acceptable and welcome is the coming of those that are sent to preach the Gospel? or 2. because they derided the holinesse of the conversation of him that was then their king; or his counsels and actions; or the very sad condition whereinto he was fallen: or 3. because they made a mock of all the monuments & memorials of the former glory of their kingdome: or 4. because they derided the peoples endeavouring to tread in the steps of David, & comforting themselves in the promise that God had made to him and to his seed But the two first reasons seem to me the most probable.

Vers. 52. Blessed be the Lord for evermore: Amen and Amen.] See the Note Psal. 41.13. Thus the Psalmist closeth this Psalm as he began it, to wit, with an expression which implyes, that he knew God would in the conclusion cause all things, to work together for the glory of his name, and for the good of his peo∣ple. See the Note above vers. 1.

PSALM XC.

The Title. A Prayer of Moses the man of God.] See the Note Deut. 33.1. Many Expositours hold that this Psalm was not composed by Moses, but by David. But there being no great strength in the reason they chiefly build upon, namely, that it is not probable that Moses, who lived him∣self 120 years, Deut. 34.7. should reckon threescore & ten, or at the most four∣score years, to be the utmost extent of mans life, as it is here v.10. expressed (for this might be the common age that men lived to in those times, though Moses & some others had their days lengthened out to a far longer period;) therefore I see no

reason why we should not understand this Title, as the words do plainly hold forth, to wit, that this Psalm is a prayer composed by Moses, that man of God. Yea and very probable I judge it to be, which many say, that it was composed by Moses for the use & comfort of the Israelites, after God had pronounced that sentence a∣gainst them, that they should all die in the wilderness, that were twenty years old & upward when they came out of Egypt, save only Joshua and Caleb, Numb. 14.29. and when, according to that sentence, he found the people for many years toge∣ther mouldering away: in regard whereof he might well bewail, as here he doth, the mortality of man, and pray to God, as it is vers. 15. Make us glad according to the daies wherein thou hast afflicted us, and the years wherein we have seen evil.

Vers. 1. Lord, thou hast been our dwelling-place in all generations.] As if he had said, Though as strangers we travell from one place to another, and have yet no settled dwelling-place; yet to our fathers in this very condition thou hast been in all generations a dwelling-place, a house of refuge, yea so thou hast hitherto been to us; thou hast alwaies provided for them and us a place of shelter, where we might repose our selves, and be provided for; thou hast been as a little San∣ctuary to us, Ezek. 11.16. and therefore be so still.

Vers. 2. From everlasting to everlasting thou art God.] This is here inserted, either 1. to shew that it was no wonder that God should be a refuge to them in all gene∣rations, as he said vers. 1. seeing he was God from all eternity before ever the world was; or 2. because the consideration of Gods eternity doth make us the more sensible of mans frail and transitory condition, of which he intended now to treat; or 3. because the eternity of God doth imply that all things had their being from God, and both have been alwaies and are still governed by God, so that he is the supreme cause of all the changes that are in the creatures, himself in the mean season being subject to no change, as all things here below are; and therefore to whom should men flee for help, but to God?

Vers. 3. Thou turnest man to destruction, &c.] That is, to death, which is the dis∣solution of soul and body; or to the grave, see the Notes Job 26.6, and 28.22. It is as if he had said, Whilst thou continuest eternally the same, thou dost sud∣denly bring man back to the earth, from whence he was taken, according to that sentence which thou didst passe against all mankind in Adam, Gen. 3.19. dust thou art, and unto dust thou shalt return. And to the same purpose is that which follows, and sayest, Return ye children of men; that is, By a word of thy mouth, when thou pleasest, thou callest men back, to wit, their bodies to the earth, and their spirits to God that gave them, Eccles. 12.7: and to whom therefore should we seek for preservation but to thee? I know many do otherwise understand this last clause, to wit, that having turned men to the very brink of the grave, God often calls them back, as it were, to continue longer in the world. But the first exposition is doubtlesse the best.

Vers. 4. For a thousand years, &c.] As if he should have said, I may well say that man is suddenly turned to destruction; for suppose a man should live a thousand years, (which yet no man ever did, see Gen. 5.27.) alas, a thousand years in thy sight, that is, before thee, or in comparison of thine eternity, or with thee, as

Saint Peter alledgeth it 2 Pet. 3.8. are but as yesterday when it is past (which then is nothing; and besides man judgeth better of the shortnesse of time when it is past, then when it is passing) and as a watch in the night, that is, the space of three hours: for by that Matth. 14.25. And in the fourth watch of the night Iesus went un∣to them, it appears that of old they divided the night, consisting of twelve hours, into four watches, which seem to be intended by those four distinct tearms Mark 13.35. at even, or at midnight, or at cock-crowing, or in the morning. And it may be also that he the rather mentioneth a watch in the night, either because time seems to slip fastest away when men lye slumbering, scarce knowing whether they be a∣sleep or awake; or else because he would also thereby covertly give a hint how full of darknesse the life of man is, by reason of his ignorance and manifold mise∣ries. However, that which Moses intends here is the same that David saith Psal. 39.15. mine age is as nothing before thee. For so Peter alledgeth this, to prove that Gods staying long before he came to judgement was no delay with God, seeing a day and a thousand years were all one with God, 2 Pet. 3.8. But beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.

Vers. 5. Thou carriest them away as with a floud, &c.] That is, so that there is no memoriall left of them, no more then there is of a floud, which overfloweth all for a time, but suddenly glideth away, & it is quite gone; or, they are sudden∣ly swept away by a violent death, see the Note Job 22.16; besides that every mans life doth soon passe away, (as is expressed in the foregoing verses) men are oft cut off by sudden casualties and judgements: they are as a sleep; to wit, that sud∣denly passeth away; or, as a sleep, that is, as a dream when one sleepeth, see the Notes Job 20.8. and Psal. 73.20. As for the following clause, In the morning, that is, in their flourishing age, their childhood or youth, they are like grasse which groweth up, if we read it, as it is in the margin of our Bibles, they are like grasse which is changed, it may be understood of that change that is in grasse, when be∣ing sprouted out of the earth, it becomes more and more fresh and flourishing, and shooteth up with a flour; and then it intendeth the same with that transla∣tion which is in our Bibles, to wit, that men in the morning of their years do usu∣ally flourish like grasse, that hath not yet felt the heat of the sun. But commonly they that thus translate the words, do understand it of the change that is wrought in grasse when it withereth; in the morning they are like grasse which is changed, that is, they are like grasse, which though it be fresh in the morning, yet presently by the heat of the sun it begins to flag, to change and wither.

Vers. 7. For we are consumed by thine anger, &c.] Divers things might by the Psalmist be intended in these words: as 1. that it was Gods just anger against the sin of Adam and Eve, that did first bring us to be subject to death; 2. that it was the same anger of God against the sins of men, that caused him so exceedingly to shorten mens daies, in comparison of what they were before the floud; and 3. that this was likewise the cause why the Israelites were daily consumed in the wil∣dernesse, see the Note Psal. 78.33, and that they must needs perish, when poor creatures, so frail by nature, had also the wrath of God lying so heavy upon

them. And the same is also repeated again in the next clause, and by thy wrath are we troubled. Yet some would have this understood of their being troubled with being continually in fear of death; or of the minds terrours through the fear of eternall torments after death.

Vers. 8. Thou hast set our iniquities before thee, &c.] That is, Thou dost not only know all our transgressions, but thou dost also take notice of them, to punish us for them. For thence is this phrase of Gods setting their iniquities before him, to wit, as men set up marks to shoot at; or as men are carefull to set those things which they would not fail to remember, where they may be sure to have them alwaies in their eye; or rather as judges are wont to set offenders before them, and to cause their offences to be openly laid forth and declared before they pro∣nounce sentence against them. Our secret sinnes in the light of thy countenance; that is, those sins which we hide from others, or which we our selves are ignorant of, are clearly discovered before thy lightsome countenance, where the hidden things of darknesse are as visible, as those things that are done in the sight of the Sun. And indeed this, when God begins to punish men for these sins, they are wont to see and acknowledge, though they would not before.

Vers. 9. For all our daies are passed away in thy wrath, &c.] That is, Thy wrath lyeth heavy upon us all our life long: we spend our years as a tale that is told; that is, they passe away in an instant; even as when a man speaks, his words continue no longer then they are speaking, but as fast as they are uttered they passe away with a breath, and vanish into the air, and can by no means be recalled again; yea as when men tell some foolish tale, which is not worth the remembring, and which men forget as fast as it is told.

Vers. 10. The daies of our years are threescore years & ten, &c.] See the Note upon the Title of this Psalm. It is as if he had said, If to lengthen out the time of our lives, we reckon them by the daies we live, which will soon indeed amount to many thousands, alas, all this will make but threescore and ten years; that is the usuall time of mens lives now, whereas before the floud we see the Patri∣arks lived many hundred years. And if by reason of strength they be fourscore years, yet is their strength labour and sorrow; that is, if some, by reason of more then or∣dinary strength of their constitution, do live to fourscore years, yet notwithstan∣ding this their strength, or even when they are in their greatest strength, their lives are usually full of toil and trouble, and manifold miseries and sorrows: for it is soon cut off, and we flie away; that is, the strength of men is soon decayed, and then we are gone in an instant.

Vers. 11. Who knoweth the power of thine anger? &c.] This may be under∣stood as spoken, either 1. by way of bewailing the sad discovery of Gods anger against the Israelites in the wildernesse, as if he had said, Who is able to con∣ceive or expresse how heavy the wrath of God lyeth now upon us? Or 2. by way of admiring the infinite and incomprehensible power of God, manifested gene∣rally in the judgements wherewith he contends in his wrath against those that sin against him; or rather the wonderfull power that is in the wrath of God to awaken and terrify the children of men; Who knoweth the power of thine anger?

that is, Who is able to expresse or think how terrible thy wrath is to such poor creatures as men are, when once thou makest it manifest that thou art offended with them? As long as thou hidest thy displeasure, they are fearlesse, and proudly exalt themselves against thee: but when thou makest them see thou art angry with them, then they tremble, and their spirits fail them. Or else 3. by way of ex∣claiming against the stupidity of men; Who knoweth the power of thine anger? as if he had said, Alas, How few are there that know or consider, or seriously lay to heart the power of thine anger! nothing will make men fear thy wrath; but even when thy wrath is discovered against them, yet they rush headlong upon the pikes of thy displeasure. And accordingly we must also understand the following clause, even according to thy fear, so is thy wrath, one of these two waies: to wit, either 1. that there is as much danger and terrour in Gods wrath, as men can possibly fear: or 2. that according as men fear God, so they are sensible of his displea∣sure: they that fear not God, care not for any discoveries of his anger against them; but they that fear God, are tenderly fearfull of every token of his displea∣sure, and very ready to humble themselves under his hand.

Vers. 12. So teach us to number our daies, &c.] See the Note Psal 39.4.

Vers. 13. Return, (O Lord) how long? &c.] This doubtlesse is spoken with re∣spect to the wandring of the Israelites so many years in the wildernesse; (if not also to their long bondage in Egypt) as appears by the following words, and let it repent thee concerning thy servants: see also vers. 15.

Vers. 14. O satisfy us early with thy mercy, &c.] That is, By shewing us mercy speedily, satisfy our souls with the assurance that thou hast pardoned our sins, and dost love us and own us as thy people: see the Note Deut. 33.23.

Vers. 16. Let thy work appear unto thy servants, &c.] That is, Make it ap∣pear by thy working for us, that thou art pacifyed towards us; or rather, Let that which thou wilt doe for thy servants, or which thou hast promised our fore∣fathers that thou wilt doe for us, appear and be made manifest before our eyes; let us see it done. And most probable it is, that this is particularly meant of that great work which God had promised to doe for them, to wit, that he would give them the land of Canaan for a possession: so that it is in effect as if he had said, Let it appear that thou hast not brought us out of Egypt in vain; perfect the work begun by bringing us into the promised land. Yet by these words thy work may be meant any speciall work of mercy; because that is Gods chief work, yea his proper work, in regard of his Church. When the Lord hides himself from his people, and punisheth them, he appears then as an enemy, rather then a father; and so that may be called his strange work, as it is Isa. 28.21: but when he doeth them good, that is his own proper work: and hence, say some, is this expression, Let thy work appear unto thy servants, and thy glo∣ry unto their children; that is, Glorify thy self by the greatnesse of thy mercy to them, and the great and glorious works thou shalt doe for them. And this also may be meant particularly of his carrying them into the land of Canaan.

Vers. 17. And let the beauty of the Lord our God be upon us, &c.] That is, his grace & savour; w^ch is ca••led here the beauty of the Lord, either because the special grace which

God affords his people, in protecting & blessing them, &c. renders him beautifull & amiable in their eyes, yea causeth his glory to shine forth in the eyes of all men, making it manifest that he is the only true almighty God; (& so did particularly his carrying the Israelites into the land of Canaan, which seems to be here desired by Moses;) or else because Gods favour to his Church and people is their beau∣ty and glory, it makes them to be admired and highly esteemed by those that take notice of it; whereas if God withdraws himself, and shines not favourably upon them, they become an obscure and base despised people. And establish thou the work of our hands upon us; that is, direct and make good, and prosper in us and to us what we shall undertake; by thy spirit direct us to yield obedience in all things, and then let thy blessing be upon our endeavours: yea, the work of our hands establish thou it; that is, let thy continued ayd and blessing carry on what we undertake, even unto the end.

PSALM XCI.

Vers. 1. HE that dwelleth in the secret place of the most High, &c.] That is, He that lyes hid under the protection of the most high God; or, He that puts his whole confidence in God alone, and makes him his only refuge: shall abide under the shadow of the Almighty; that is, he shall dwell quietly in a sure and safe place, and needs not fear any danger whatsoever. By the secret place of the most High is meant Gods secret preservation, which is not discern∣ed by a naturall man; and it may allude to a mans being kept close, as it were, in Gods bosome: but see the Note Psal. 27.5. And by the shadow of the Almighty is implyed not only safety, but also that sweet refreshing of mind they find, that can repose themselves upon Gods protection, such as men meet with when they come into some shadowy place, to cover themselves from the scorching heat of the sun. But see also the Notes Ruth 2.12. Judg. 14.9. Psal. 17.8, and 57.1. Now this Psalm is probably thought to have been composed by David upon occasion of that pestilence, which destroyed such multitudes in the space of three daies, 2 Kings 24. see vers. 3. and 6. of this Psalm.

Vers. 2. I will say of the Lord, &c.] To wit, at all times, and in all distresses whatsoever: He is my refuge, &c. that is, my sure protectour. Now this we may conceive to be spoken in the person of any righteous man, so safe-guarded as is above said, under the shadow of the Almighty. But yet I rather conceive, that this the Psalmist inserts concerning himself, that by his own example he might encou∣rage others to trust thus in God.

Vers. 3. Surely he shall deliver thee, &c.] This may also be taken, either as spoken by the Psalmist to every righteous man, that wholly depends upon Gods protection, or else as spoken to himself; which I the rather approve, both be∣cause of the dependance of this upon the foregoing verse, and because that which follows vers. 9. cannot well be otherwise understood. Surely he shall deliver thee from the snare of the fowler, and from the noysome pestilence; that is, from the secret contrivances of all enemies, bodily or spirituall, lying in wait to destroy, and

from the noysome, hurtfull, destroying pestilence. And so under these two par∣ticulars there may be also a promise implyed of deliverance from all dangers and evils whatsoever, whether they come from men or from God, from all the devi∣ces of men, and from all desperate sicknesses and sudden destruction. But then a∣gain many learned Expositours do understand both clauses of the pestilence; holding that by the fowler David meant that destroying angel 2 Sam. 24.16. and that the pestilence may well be compared to the snare of the fowler, because men are suddenly taken with it, when they never think on any such thing, as the bird is catched whilst it is skipping about and singing, and never thinks of any danger.

Vers. 4. He shall cover thee with his feathers, &c.] See the Note above vers. 1: his truth shall be thy shield and buckler; that is, his faithfulnesse, or his promises, when thou applyest them to thy self for thy comfort.

Vers. 5. Thou shalt not be afraid for the terrour by night, &c.] That is, of no af∣frightments that use to terrify men and women in the night; and then we are sub∣ject to most dangers, and our terrours are alwaies greatest: nor for the arrow that flyeth by day; nor for any sudden and unexpected dangers. The meaning is, that he that trusteth in God shall be secure from all dangers, by night and by day, from all open and secret dangers; not only from all evil that open adversaries can bring upon us, but also from the stroke of invisible spirits, which cannot be a∣voided. But now many Expositours do understand both these clauses of the pe∣stilence; holding that it is called the terrour by night, because it is a disease so full of terrour, especially in the night, and the arrow that flyeth by day, because the infe∣ction will suddenly spread so far off, especially in the heat of the day. And so like∣wise they understand that which is added in the next verse.

Vers. 6. Nor for the pestilence that walketh in darknesse, nor for the destruction that wasteth at noon-day.] The plague is here called the pestilence that walketh in dark∣nesse, because even in the dead of the night it spreadeth and passeth from house to house, when all people are at rest, and stir not abroad, and that with great force and strength to destroy; yea and some say too, because it proceeds from secret unknown causes, and so is the more hardly suppressed or cured: and it is called also the destruction that wasteth at noon-day, because it destroyeth such multitudes of all sorts of people, and rageth most when the sun is hottest.

Vers. 8. Only with thine eyes shalt thou behold and see the reward of the wicked.] That is, Thou shalt see this done, and thine eyes shall be pleased with the sight; or, This shall be done, thou doing nothing therein, but only looking on.

Vers. 9. Because thou hast made the Lord, which is my refuge, even the most High, thy habitation.] See the Note Psal. 90, 1. This may be taken as spoken to the man that trusteth in God, whoever he be. But those words, which is my refuge, do ra∣ther induce me to think, (as is before noted vers. 3.) that the Psalmist here speaks to his own soul.

Vers. 11. For he shall give his angels charge over thee, &c.] Why the devil urged this as a promise made particularly to Christ Matth. 4.6. we may see by that which is noted Gen. 28.12.

Vers. 13. Thou shalt tread upon the lion and adder, &c.] That is, they shall be as

so many worms under thy feet. But I take it to be a generall promise made to those that shall trust in God, as is before expressed, to wit, that no adverse power of any creature whatsoever, whether of beasts, men or devils, shall be able to hurt them; that God would deliver them from their most desperate dangers, and dreadfull enemies, whether by open violence or secret policies seeking their hurt; yea that they should not only be delivered from them, but should also vanquish them, and subdue them, and trample them under their feet.

Vers. 14. Because he hath set his love upon me, therefore will I deliver him, &c.] This is spoken in reference to that which went before; as if the Lord had said, Because by his trusting in me he hath thus manifested that he truly loves me and knows me, therefore I will not fail to deliver him. For it is clear that here the Lord is brought in engaging himself by promise to him that trusts in him. And some conceive that this is added, as Gods charge given to his angels, whereof mention is made before vers. 11.

Vers. 16. With long life will I satisfy him, &c.] To wit, not in this world only, see the Note Gen. 25.8. but especially also in the world to come, see the Note Psal. 21.4. And some conceive that this is particularly promised in reference to the foregoing promises of preservation from the pestilence. And shew him my salvation; see the Note Psal. 50.23.

PSALM XCII.

The Title. A Psalm or Song for the sabbath day.] See the Note on the Title Psal. 30.

Vers. 1. It is a good thing to give thanks unto the Lord, &c.] To wit, especially on the sabbath, this being one of the chief holy services of that day.

Vers. 2. To shew forth thy loving kindnesse in the morning, and thy faithfulnesse every night.] That is, To praise thee night and day, even continually without ceasing. Yet these words may also have respect to the set times that were appointed in those daies for the service of God.

Vers. 3. Vpon the harp with a solemn sound.] It is in the Hebrew, Higgaion: for which see the Note Psal. 9.16.

Vers. 4. For thou, Lord, hast made me glad through thy work, &c.] To wit, in that by thy works thou dost clearly discover all thy glorious excellencies, and especi∣ally thy fatherly providence over thy poor children. And this may be meant, both of the work of creation, (for the remembrance whereof the sabbath was in∣stituted, when on the seventh day God rested from all the work that he had made, Gen. 2.2.) and likewise of Gods works of providence towards his Church and people.

Vers. 5. O Lord, how great are thy works! &c.] That is, how wonderfull and unsearchable! It may be meant of Gods works, both of creation and provi∣dence, in generall. But I conceive that this is prefixed particularly with respect to that which follows, concerning the flourishing of the wicked for a time, that

they may be destroyed for ever, and the misery of the righteous for a while fol∣lowed with great prosperity and glory. And thy thoughts are very deep; that is, in∣comprehensible: see the Note Psal. 36.6.

Vers. 6. A brutish man knoweth not, neither doth a fool understand this.] To wit, this which was said before, concerning the greatnesse and unsearchablenesse of Gods works and counsels, and of the delight which may be taken therein, vers. 4; or else rather this which followeth vers. 7.

Vers. 7. When the wicked spring as the grasse, and when all the workers of iniquity do flourish; it is that they shall be destroyed for ever.] That is, As the grasse, the faster it grows & the more it flourisheth, the sooner it is cut down; so the more the wick∣ed prosper, the nearer they are to their ruine. But then in this their condition is worse, because they shall never spring again, as the grasse doth, but shall be destroy∣ed for ever. See also the Note Psal. 37.2.

Vers. 8. But thou, Lord, art most high for evermore.] This is added to imply that though wicked men might flourish for a time, & seem to carry all before them; yet these things came not by chance, but were ordered justly & wisely, though in waies which are far above our reach: for all this may be clearly inferred from this, that the Lord is most high for evermore; & that because being such, he sees all & orders all that is done in the world, & being the supreme judge & not subject to change, as all things here below are, he must needs be constantly alwaies alike an enemy to the wicked, and sure therefore to repay them according to their ways: neither is it any wonder, though he deferres a while the punishment of the wick∣ed here in this world, seeing he hath eternity before him wherein to doe it hereafter; nor that we cannot understand how all things tend to these holy ends, seeing his waies are farre above our waies, yea farre above our un∣derstanding.

Vers. 9. For lo, thine enemies, O Lord, for lo, thine enemies shall perish, &c.] The Psalmist repeats this again and again, to imply that so it shall certainly be; and for the greater assurance of this, he also speaks of it, as of a thing which men might behold even done already.

Vers. 10. But my horn shalt thou exalt like the horn of an Vnicorn, &c.] A beast which cannot be subdued and taken, see Job 39.9, 10. And therefore most Expo∣sitours conceive that this was spoken of the great glory and invincible power of Davids kingdome, see the Note Deut. 33.17. 1 Sam. 2.1, 10. Numb. 23.22. and Psal. 75.10: I shall be anointed with fresh oyl; that is, I shall be cheared with Gods favour, endued with the graces of Gods spirit, and shall abound with all outward blessings: see the Notes Psal. 23.5, and 45.7. And it is like it was spoken with re∣ference to Davids being anointed king.

Vers. 11. Mine eye also shall see my desire on mine enemies, &c.] As if he should have said, They shall be certainly and soon destroyed. But see also the Notes Job 22.19. Psal. 22.17, and 37.34, and 91.8.

Vers. 12. The righteous shall flourish like the palm-tree, &c.] To wit, whereas the wick∣ed shall be as the grass, as was said before v. 7. And I conceive that the righteous are compared to this tree, because it is always green & flourishing, & lives very long;

as for the same reasons they are also compared to cedars in the following clause, he shall grow like a cedar in Lebanon, see the Notes Numb. 24.6. and Psal. 1.3. Yet some conceive that they are compared to the palm-tree likewise, because this tree yields most sweet fruit, and though it have never so great weight laid upon it, yet it will thrive and prosper, and as it were raise up it self the higher (whence it was that the branches of this tree used to be worn in garlands, and carried in mens hands, as signs of victory, see Rev. 7.9.) and so the righteous prosper under affli∣ctions and oppressions; and that they are compared to cedars, because the wood of these trees is of a sweet favour, and not subject to rot or decay with age, and used much in the building and adorning of princes palaces. However, doubtlesse the chief drift of the words is, to signify that though the righteous may be brought very low, yet they shall rise and grow up & flourish again exceedingly.

Vers. 13. Those that be planted in the house of the Lord, shall flourish in the courts of our God.] The reason is here given, why the righteous are sure thus to flourish; to wit, because they not only live in the Church, where they enjoy the means of grace, but also are by a lively faith rooted in Christ, of whom the Temple was a type: see the Notes Numb. 24.6. and Psal. 1.3. Why the courts of Gods house are expresly here mentioned, see in the Note Psal. 84.2.

Vers. 14. They shall still bring forth fruit in old age, &c.] To wit, the fruit of ho∣linesse and righteousnesse; and so likewise they shall be blessed of God, and shall be as a flourishing tree that decays not with age: yea old age shall be to them but a renewing of their vigour, in that they shall live for ever in Gods house in heaven, even in his kingdome of glory; see Isa. 65.20.

Vers. 15. To shew that the Lord is upright, &c.] As if he had said, And thus, by destroying the wicked in the conclusion, and blessing the righteous, he sheweth forth clearly, that he is just and faithfull in all that he doeth, whatever men may think to the contrary, because they see that it is but for a time that God prospers the wicked, and afflicts the righteous; or, this shall be the fruit mentioned in the foregoing verse, which the righteous shall bring forth in their old age, to wit, that they shall declare and set forth that the Lord is just and upright, and that there is no iniquity in him.

PSALM XCIII.

Vers. 1. THe Lord reigneth, &c.] As if he had said, In the midst of all those con∣fusions and hurly-burlies that are in the world, which seem to threa∣ten the utter ruine of the Church, the Lord, who is the God and king of Israel, governeth the whole world, and so is the sure defence of his peo∣ple: he is clothed with majesty; the Lord is clothed with strength, wherewith he hath girded himself; that is, he hath by his works manifested himself to be glorious in majesty and power, as a king clothed with his royall robes, and is alwaies as one that is ready prepared for battel: the world also is established, that it cannot be mo∣ved; as if he had said, And hence also it comes to passe, that the whole world and all things therein are established, that it cannot be moved: that is, that the world

by the supporting providence of God is firmly settled, according as it was at first established by the law of creation; and consequently also, that the Church throughout the world is firmly settled and preserved, that it should not be roo∣ted up. But now many understand this Psalm throughout of Christs exercising his kingly power Matth. 28.18. for which see the Note Psal. 22.28.

Vers. 2. Thy throne is established of old, &c.] It is in the Hebrew from then, and so the meaning may be, that even from the first creation and settling of the world, of which he had spoken in the foregoing words, God had established the heaven for his throne, as it is elsewhere called Psal. 11.4. And it is very probable, that having spoken before of Gods establishing the earth, so here he should also speak of his establishing the heaven. But yet the words may be understood thus, Thy throne is established of old, that is, Thy kingdome and government hath been from the beginning, yea from all eternity, as thy self art, according to that which follows, thou art from everlasting.

Vers. 3. The flouds have lifted up, O Lord, the flouds have lifted up their voice, &c.] That is, they rage and make a mighty tumult. But, alas, God doth at his plea∣sure overrule and awe them, as it follows in the next verse, The Lord on high is migh∣tier then the noise of many waters, yea then the mighty waves of the sea: for which see the Note Psal. 89.9. For this may be understood literally of the swelling waves of rivers and seas, see the Note Psal. 65.7; or of the rage of the enemies of Gods people, see the Note Psal. 46.3.

Vers. 5. Thy testimonies are very sure, &c.] See the Note Psal. 19.7. Having in the former verses spoken of Gods governing the world in generall; here he adds that speciall mercy, that God had given them his Word, which was sure and faith∣full; and then also that he had taken them to be a holy people unto himself, esta∣blishing a covenant of life eternall with them, which was their excellency & their glory above all other nations: all which many learned Expositours conceive is implyed in that next clause, holinesse becometh thine house, O Lord, for ever. But then again we may probably conceive otherwise of the inference of these words upon that which went before, to wit, that herein the Psalmist shews, that by the Lords quelling those proud waves which had beaten so furiously upon his Church, whereof he had spoken in the two foregoing verses, he had approved the faithful∣nesse of his promises; and that because these his testimonies were so very sure, therefore it could not be, but that the Church must be preserved against the rage of all her enemies: And then for that last clause, holinesse becometh thine house for ever, either the meaning must be, that Gods approving his holinesse and faithful∣nesse, by the defence of those that fled to his house for shelter, did well become his house for ever; or that God, to make good his faithfulnesse, was engaged to preserve his Temple and Church from being polluted and profaned by her ene∣mies; or that because of Gods faithfulness, it became Gods people to carry them∣selves always before God in a holy manner, but especially in the holy assemblies. As for those that understand this Psalm of Christ, they take this as spoken in re∣ference to Gods faithfulnesse in performing all his promises concerning the Mes∣siah, and particularly in preserving his Church from being polluted.

PSALM XCIV.

Vers. 1. O Lord God, to whom vengeance belongeth, &c.] See Deuter. 32.35: O God, to whom vengeance belongeth, shew thy self; that is, appear in this which belongs to thee, by executing vengeance on those that oppresse thy people. It is in the Hebrew, shine forth, for which see the Note Psal. 80.2.

Vers. 2. Lift up thy self, thou judge of the earth, &c.] See the Note Psal. 7.7.

Vers. 4. How long shall they utter and speak hard things? &c.] That is, grie∣vous things, as the word is translated Psal. 31.18. for which see the Note there. He means proud and insolent speeches, and cruell threatnings against men, and blasphemies against God, hard and terrible to be heard, but much more to be endured.

Vers. 6. They slay the widow and the stranger, &c.] And so likewise all other that are destitute of humane help. Neither is this only meant of direct murdering them, but likewise of slaying them by bereaving them of their outward means & lively∣hood, through extortion and oppression.

Vers. 7. Yet they say, The Lord shall not see, &c.] See the Note Psal. 14.1.

Vers. 8. Vnderstand, ye brutish among the people, &c.] That is, all you that are thus brutish; or, you that are the ringleaders amongst the people in this impie∣ty; or, you that professe your selves to be Gods people, & yet are thus brutish. Yea, because it is most probable, that they are the great oppressours of the poor people that he here speaks to, these words among the people were haply added, ei∣ther by way of vilifying them, as being no whit better in Gods eye, then any o∣ther of the people; or else to imply, that all their eminency above others was, that they were more brutish then the rest of the people.

Vers. 9. He that planted the ear, shall he not hear? &c.] The force of this argu∣ment lyes in this, that in Gods giving to man the sense of hearing, & his planting the ears of man so fitly and admirably, as the instruments of hearing, (& so like∣wise in the framing of mans eye) there is such a clear discovery of Gods infinite wisedome, that it were absurd to think that he should not both hear and see what is done by his creatures: whatever excellency is in his work, must needs be far more eminently in him that made it: the fire that gives heat to other things must needs have much more heat in it self, &c.

Vers. 10. He that chastiseth the heathen, shall not he correct? &c.] That is, See∣ing we see by continuall experience, that he punisheth the heathens in all nations, for the wickednesse which he sees in them, can you think that he will not much more punish you, that professe your selves to be his own peculiar people? Yet some give the meaning of the words to be this; Seeing God often punisheth whole nations together, think you that he will let a few such insolent wretches as you are to escape? He that teacheth man knowledge, to wit, by the light of nature, which he hath implanted in mens minds, or by the teaching of his spirit; shall not he know? to wit, what is done in the world by the children of men.

Vers. 11. The Lord knoweth the thoughts of man, that they are vanity.] As if he had said, Though the Lord may forbear to punish wicked men for a time; yet he knows, not their words & deeds only, but their very thoughts also, & the vanity of them. Now this may have respect to the wickednesse and vanity both of those thoughts whereby they plotted mischief against the righteous, which God could easily frustrate, and also of those thoughts whereby they chuckered themselves, as if God did neither know nor mind what they did. And thus he derides the vanity of those men, that applauded themselves in the wisedome of these conceits, where∣by they sought as it were to mock God, and to hide themselves from his all-seeing eye: whence it is that the Apostle citing this place, expresseth it thus, The Lord knoweth the thoughts of the wise, that they are vain, 1. Cor. 3.20.

Vers. 12. Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law.] Here the Psalmist passeth from expostulating with the wicked op∣pressours of Gods people, to the comforting of the faithfull servants of God, that are thus oppressed by them, pronouncing them blessed, when God doth withall teach them by his Word and spirit: because then they shall know that which by their own reason they would never apprehend, to wit, that the wicked are but the rods whereby God doth chastise them, and that in love, and for their eternall good. And thus the wisedome which the righteous attain by the law of God, is opposed to the vanity of the carnall mans thoughts & reason, mentioned in the foregoing verse.

Vers. 13. That thou mayest give him rest from the daies of adversity, untill the pit be digged for the wicked.] This is the benefit which redounds to the man that is cha∣stised by the Lord, & withall taught out of the law; & it may be understood two severall waies: to wit, either 1. that hereby he is so far purged & every way bette∣red in his spirituall estate, that he shall not only escape the condemnation of the wicked, when they shall be thrown into the pit of hell, which is already before∣hand preparing for them, but shall also be delivered from his present distresses, and shall at last be received into Gods eternall rest; or 2. that hereby he is ena∣bled quietly and patiently to bear what he suffers, in that he is encouraged to wait upon God, as being assured that there is a pit digged for the wicked, where∣into they shall fall, and so he shall be delivered.

Vers. 15. But judgement shall return unto righteousnesse, &c.] That is, say some Expositours, The times shall change, & judges shall execute righteous judgement again, which now they do not: and the upright in heart shall follow it; that is, all good men shall promote & practise it; or, whereas now judgement is usually perverted, at the last day all unjust sentences shall be repealed & made void, and righteous judgement shall be pronounced by him in every cause, and the upright in heart shall follow it, that is, all the Saints shall approve of it. But I rather, with the most and best Expositours, understand it thus; But judgement shall re∣turn unto righteousnesse, that is, whereas in the outward administration of things, there may seem to be for a time neither judgement nor justice observed, but both may seem to be banished from the earth, in that neither the wicked are judged & punished as they ought to be, nor yet are the righteous rewarded & prospered,

as justice required, these should be restored again according to the exact rule of justice, and so should meet together; judgement being executed upon the wick∣ed, and the righteous exalted. Or rather thus, whereas Gods judgements may not seem to be just, justice may seem to be separated from his judgements, in that wicked men prosper, trample upon and afflict the righteous, God will at length reduce things into a right order again, pouring forth his wrath upon the wicked, and abundantly blessing his righteous servants: which may be meant either of this life, or of that which is to come. And then for the next clause, and all the up∣right in heart shall follow it; if we refer the former clause to the judgement of the last day, then the meaning of it must be, that all the upright shall earnestly long for this, and follow after it in their desires, or shall cleave to it, and approve of it; or if we referre it to that which God will doe here in this world, then the meaning must be, that when the righteous shall see judgement thus executed upon wick∣ed men, they shall the more chearfully follow after Gods favour in a way of righ∣teousnesse, though for a time they suffer therein, as seeing that in the conclusion God will not fail both to reward the righteous, and punish the wicked.

Vers. 16. Who will rise up for me against the evil doers? &c.] To wit, to help me? It is as if he had said, No man will, none but God, as it follows in the next verse, Vnlesse the Lord had been my help, my soul had almost dwelt in silence. And thus the Psal∣mist proves here by his own example what he had said before vers. 13. that God would not utterly forsake his people.

Vers. 18. When I said, My foot slippeth, thy mercy, O Lord, held me up.] That is, When I apprehended my self in some danger; or, when I gave my self for lost, at least my carnall heart began to conclude within me, Well, I am now gone, there is no hope of escape. He compares himself to a man standing on the very brink of some deep precipice, or to a man flying before his enemies, where the very slip∣ping of the foot is enough to cause his utter ruine. See also the Notes Psal. 38.17. and 56.13.

Vers. 19. In the multitudes of my thoughts within me, &c.] That is, In the midst of those many and manifold griefs and cares and fears that perplex my spirit, whilst I silently within my self think of many things, concerning mine own inno∣cency and miseries and dangers, the prosperity and wickednesse of mine enemies, and thy displeasure against me; thy comforts delight my soul, that is, the comforts which I take in thee, or which thou hast given me in thy Word, and dost work in me by thy spirit, do chear me up even in the midst of these perplexities. And one of these comforts may be that which follows in the next verse.

Vers. 20. Shall the throne of iniquity have fellowship with thee, which frameth mis∣chief by a law?] That is, say some Expositours, Dost thou judge as wicked ty∣rants do? are thy proceedings in judgement any way like to theirs, that oppresse men under a pretence of law and justice? Doubtlesse that cannot be: and there∣fore it cannot be that thou shouldest forsake or oppresse thy people. But I rather take it thus, Though oppressours in the throne sit in thy seat & represent thy per∣son, yet when they abuse the law to injure men, canst thou favour such men, or ap∣prove such waies? Doubtlesse thou dost abhorre them the more because they sit in the throne, see Psal. 5.5.

Vers. 23. And he shall bring upon them their own iniquity, &c.] That is, the evil which they have unjustly sought to bring upon others; which is farther ex∣pressed in the next clause, and shall cut them off in their own wickednesse: see also the Note Psal. 7.16.

PSALM XCV.

Vers. 1. O Come let us sing unto the Lord, &c.] That this Psalm was penned by David, though it be not here expressed, is evident by that of the Apostle, Heb. 4.7.

Vers. 2. Let us come before his presence with thanksgiving.] To wit, in the Ta∣bernacle, the place of Gods spirituall presence. It is in the Original, let us pre∣vent his face; which may also imply, a making hast to get thither, every one stri∣ving who should be there first; or a going thither to praise God freely and of their own accord, before God did any way exact it of them, or force them to it.

Vers. 3. For the Lord is a great God, and a great king above all Gods.] See the Note Deut. 10.17.

Vers. 4. In his hand are the deep places of the earth, the strength of the hills is his also.] Or, the heights of the hills are his also. The meaning is, that the whole earth, even from the centre and the lowest foundation thereof to the tops of the highest moun∣tains, is born up, ordered and governed, by his power and providence, and con∣sequently all things high and low, hidden and apparent, as being all the work of his own hands.

Vers. 6. Let us kneel before the Lord our maker.] To wit, not only in respect of our naturall being, as we are his creatures; but also in respect of our spirituall being, as he hath made us his adopted children, and regenerated us by his spirit, and made us new creatures, as we are his workmanship created in Christ Iesus to good works Eph. 2.10. For that this last is included, the following verse may pro∣bably induce us to think. See also the Note Deut. 32.6.

Vers. 7. For he is our God, and we are the people of his pasture and the sheep of his hand, &c.] That is, his peculiar people, whom he hath engaged himself in a speci∣all manner to feed, guide, govern and protect, as a shepheard doth his flock; yea and that not merely by the hand of a servant, but by his own immediate power and providence: whence is that of our Saviour Joh. 10.27, 28. my sheep hear my voice, &c. neither shall any man pluck them out of my hand: see also the Notes Psal. 77.20, and 23.1, 2, 3, 4. And indeed it is probable that the Psalmist did purposely thus expresse himself; not we are the sheep of his pasture, and the people of his hand, which might seem most proper, but we are the people of his pasture, and the sheep of his hand; to imply 1. that Gods people were indeed as unable to help and pro∣vide for themselves, as sheep were without a shepheard: and 2. that though they were Gods flock, yet they were a rationall flock, and ought therefore to take no∣tice of the care of their shepheard, and to praise him for it. As for the last clause, To day if ye will hear his voice, that must be joyned to that which follows in the next verse, To day if ye will hear his voice, harden not your hearts, &c. yet withall it seems

to be added with reference to that which went before, to wit, to imply 1. that the speciall interest they had in God, and the speciall care he took of them, was evi∣dent, in that the voice of his Word and law, instructing them in the way of life, was daily heard amongst them; and 2. that therefore by hearing this his voice, they were to approve themselves to be truly his sheep. Yea and some learned Ex∣positours do, because of these words, To day if ye will hear his voice, hold it the more probable, that this Psalm was composed for the sabbath day, when the Jews used to meet together to hear Gods word; and that the Apostle doth the rather from these words of the Psalmist draw that inference Heb. 4.9. There remai∣neth therefore a rest, (or, a keeping of a sabbath) to the people of God.

Vers. 8. Harden not your heart, as in the provocation (or in the contention) and as in the day of temptation in the wildernesse.] This may be meant of the whole time of their provoking and tempting God whilst they were in the wildernesse, see Psal. 78.17, 18. Yet doubtlesse in the expressions here used, the Psalmist hath speciall relation to those particular murmurings of the Israelites, by occasion whereof the places where they so murmured were called Massah, that is, tentation, and Meribah, that is, chiding or contention; see Exod. 17.7. and Numb. 20.13. and Deuter. 16.16.

Vers. 9. When your fathers tempted me, proved me, and saw my work.] That is, When they would needs try and prove whether I could doe what they desired should be done, notwithstanding they had seen so many wonderfull works that I had wrought amongst them, that were clear evidences of mine almighty power. Yet others, I know, do otherwise understand those last words, proved me, and saw my work; to wit, that when they so tempted him, they found by proof in the works that he wrought how infinite his power was, yea and that they found it to their cost in the punishments he brought upon them. What is meant by tempt∣ing God, see in the Notes Exod. 17.2. and Deut. 6.16.

Vers. 10. It is a people that do erre in their heart, &c.] That is, a sottish and bru∣tish people, void of all reason, and that have not the understanding of men in them, see the Note Deut. 32.28; or, a perverse, stubborn people, whose heart is not upright towards me their God, see the Note Psal. 78.8: and they have not known my waies; that is, they have not learnt and loved and observed my laws and instructions, and they have not seriously observed and understood the won∣derfull works I have wrought amongst them, they have not observed the justice, mercy and faithfulnesse that hath been in all my waies towards them, that so they might trust in me; they have not understood the way of my government, and so they have disliked and despised it, because it was not agreeable to their desires.

Vers. 11. Vnto whom I sware in my wrath, that they should not enter into my rest.] So was the land of Canaan called Deut. 12.9. ye are not yet come to the rest, and to the inheritance which the Lord your God giveth you, and 1 Chron. 23.25. David said, The Lord God of Israel hath given rest unto his people, that they may dwell in Ierusalem for ever; and that because after the uncertain peregrination of the Patriarchs there, the exile and bondage of the Israelites in Egypt, and their many years wearisome

travels through the wildernesse, God did at last by Joshua give them a settled re∣sting place in this land, as in their inheritance; yea and himself in the Ark did there take up his own settled habitation amongst them: see the Note 2 Chron. 6.41. And of this doubtlesse David speaks here. But now the Apostle, in the epistle to the Hebrews chap. 3, and 4. taking it for granted 1. that David speaks those words, To day if ye will hear his voice, harden not your heart, &c. not only to the peo∣ple then living, but also to the people of God in all succeeding generations, espe∣cially in the daies of the Gospel, when God by his son doth more fully & clearly reveal his will to us; & 2. that Davids urging this oath, which God sware concer∣ning the Israelites in the wildernesse, that they should not enter into his rest, upon the people of God, both in his own daies, & in all succeeding times, doth clear∣ly imply a threatning of the like punishment upon them, and consequently also a promise that they should enter into Gods rest, if they did hearken to his voice: hence he concludes, that there is a rest still remaining to the people of God, which he makes to be their spirituall resting from sin, which is begun here, but especi∣ally that eternall sabbath of rest, whereinto they shall be received in the king∣dome of heaven.

PSALM XCVI.

Vers. 1. O Sing unto the Lord a new song, &c.] See the Note Psal. 33.3. This Psalm is a part of that Psalm which was sung by David and the peo∣ple, when they carried the Ark from the house of Obed-Edom to the house which David had prepared for it in Jerusalem: for which therefore see the Notes 1 Chron. 16.23, &c.

Vers. 7. Give unto the Lord, (O ye kindreds of the people) give unto the Lord glory and strength, &c.] For this and the three following verses, see the Notes also Psal. 29.1, 2.

Vers. 10. Say among the heathen, that the Lord reigneth, &c.] This is a prophesy of the setting up of Christs kingdome amongst the Gentiles by the preaching of the Gospel: the world also shall be established that it shall not be moved; to wit, say some Expositours, by bringing men to be of one mind and of one will; but see also the Note Psal. 93.1: he shall judge the people righteously; see the Note Psal. 45.6, 7.

Vers. 11. Let the heavens reioyce, and let the earth be glad, &c.] Some understand this of the joy of the creatures for their being delivered from the bondage of corrupti∣on, Rom. 8.21. But see the Notes 1 Chron. 16.

PSALM XCVII.

Vers. 1. THe Lord reigneth, &c.] See the Notes Psal. 93.1, & 22.28, & 96.10. But be∣cause the Apostle alledgeth the last clause of the 7. verse of this Psalm, as spoken of Christ Heb. 1.6. it is evident that this also is to be understood of Christs taking upon him the exercise of his regall power, after he had vanquished & subdued his spirituall enemies; there being an allusion therein to the acclama∣tions that are made to kings at their inaugurations & coronations: and therefore

as foretelling that the heathens should submit to Christ, and partake of the joy of his kingdome, he adds, let the earth rejoyce; that is, all the inhabitants of the earth: let the multitude of isles be glad thereof; that is, the Gentiles, even in the remotest islands; for thus also that which is Isa. 42.4. and the isles shall wait for his law, is render'd by the Evangelist Matth. 12.21. and in his name shall the Gentiles trust. Yet withall it may well be, which some Expositours think, to wit, that some glorious victory of David over his enemies, wherein he was a type of Christ, was an occasi∣on of his penning this Psalm.

Vers. 2. Clouds and darknesse are round about him, &c.] As if he should have said, This great Lord and king of the Church is exceeding terrible to those that will not submit to his government: for here he sets forth Christ, as it were appearing from heaven to pour forth his wrath upon his enemies in the black darknesse of some stormy cloud; much according to that description which we have of Gods proceeding in judgement against men, 2 Sam. 22.8. for which see the Notes there. And the drift of this is, partly to make his people the more fearfull of disobeying his commands, and partly to let them see how able he is to confound at his plea∣sure both his and their enemies. I know some do understand this of Christs co∣ming in the clouds with power and great glory to judge the world, Matth. 24.30. but I see no reason why we should restrain the words to that. As for the next clause, righteousnesse and judgement are the habitation of his throne; the meaning may be, that the Lord Christ will make men holy, just and righteous, yea by the imputation of his righteousnesse, perfectly such, and that by his Word and spirit he will cause them to doe that which is just and right in all their waies. But see al∣so the Note Psal. 89.14.

Vers. 3. A fire goeth before him, and burneth up his enemies round about.] That is, His judgements, like a consuming fire, shall destroy all his enemies: see again the Notes 2 Sam. 22.8, 13, 15. Psal. 50.3.

Vers. 4. The earth saw and trembled.] This may be meant either of the earth it self, or of the inhabitants of the earth, who shall, will they, nill they, see the unre∣sistable power and wrath of the Lord Christ, and tremble at it. See the Notes 2 Sam. 22.8. Psal. 46.6, and 60.2, and 76.8.

Vers. 5. The hills melted like wax at the presence of the Lord.] To wit, by the fire and lightnings mentioned in the foregoing verses. And this also may be meant, either of the hills literally, to wit, that the Lord in his wrath can quickly consume them; or else of the great ones of the world, or those whose hearts do most swell and rise against God, that they shall faint and fade away, when the Lord breaks forth in his wrath against them. See the Note Psal. 22.14.

Vers. 6. The heavens declare his righteousnesse, &c.] That is, the angels; or the judgements of God manifested from heaven, whether by tempestuous storms, thunder and lightening, or otherwise; see the Note Psal. 50.6: the people see his glory; to wit, as it is manifested in his righteousnesse and judgements. And this im∣plyes the calling of the Gentiles.

Vers. 7. Confounded be all they that serve graven images, &c.] Upon the conside∣ration of the glory and divine majesty of Christ, the king of the Church, the Psal∣mist

breaks forth into this expression of his detestation of all idol-worship, and his desire of the enlargement of Christs kingdome: and it is as if he had said, Let the glory of this king make all idolaters ashamed and even confounded for their former brutish folly, and so come in and submit to him; or else let them be con∣founded and destroyed. And herein there is also a prophesy implyed, that when Christs kingdome was erected by the preaching of the Gospel, this should be done. As for the last clause, worship him all ye gods, the Apostle doth expresly un∣derstand it of the holy angels, Heb. 1.6. where to prove that Christ was preferred above the angels, he cites this place, And again, when he bringeth in the first-begot∣ten into the world, he saith, And let the angels of God worship him. But though the an∣gels are included, (and thence the place is so cited by the Apostle) yet it may be also extended to all that are called gods, see the Note Exod. 22.28. yea to the heathens idol-gods, worship him all ye gods; as if he had said, Let every thing that is falsly esteemed and worshipped as God, yield and submit it self to this true God and king of his Church.

Vers. 8. Sion heard, and was glad, and the daughters of Iudah rejoyced, because of thy judgements.] That is, they heard, by the preaching of the Gospel, of Christs co∣ming into the world to erect his kingdome in his Church, after he had vanquished all his and their spirituall enemies, and of his governing his Church with all exact righteousnesse, and particularly of the confusion and ruine of idolaters, and the spreading of his kingdome throughout the world; and this was matter of great joy to them. Now though this may be truly said of the whole Church, yet this joy is here particularly ascribed to the Jews, both because they were to have the first fruits of this joy, and likewise because the Gospel of the kingdome was to goe out from them into all the world. And then also it is said, Sion heard, rather then Sion saw; both because they were to rejoyce in the hope hereof, before it was accomplished, in that it was revealed to them before-hand by the predictions of the Prophets; and also because the kingdome of Christ was to spread it self so into the farthest parts of the world, that they should rather hear the report of it, then see it. But see also the Note Psal. 48.11.

Vers. 9. For thou, Lord, art high above all the earth, &c.] To wit, as having all things throughout the whole earth in subjection under thee: thou art exalted far above all gods; that is, far above all principality and might and power and dominion, &c. Eph. 1.21. See also the Note Deut. 10.17.

Vers. 11. Light is sowen for the righteous, &c.] Upon the promise made in the foregoing verse, he preserveth the souls of his saints, &c. because it might be obje∣cted, that they are often in a very afflicted condition, by way of preventing this objection, the Psalmist adds these words; Light, that is, joy, see the Note Esth. 8.16. is sown for the righteous, that is, it is promised to, and in and through Christ it is prepared for the righteous, and in good time they shall be sure of it: though for a time no such thing may be seen, as it is with seed when it lyes covered under ground, according to that Col. 3.3. ye are dead, and your life is hid with Christ in God, and that 1 Joh. 3.2. it doth not yet appear what we shall be; yet at last it shall spring up, and shall by degrees, as the corn doth, grow and encrease, and as the

light that shineth more and more unto the perfect day, Prov. 4.18. till at last they shall reap a full harvest of joy in heaven.

Vers. 12. Rejoyce in the Lord, ye righteous, &c.] See the Note Psal. 32.11: and give thanks at the remembrance of his holinesse; that is, give praise to his holy name, ac∣knowledge that all the good you enjoy comes from him. But see the Note Ps. 30.4.

PSALM XCVIII.

Vers. 1. O Sing unto the Lord a new song, &c.] See the Note Psal. 33.3: for he hath done marvellous things. This may be understood both of some wonderfull victory that God gave David over his enemies, which might be the occasion of composing this Psalm; and likewise chiefly of the mar∣vellous things which were done in and by Christ, in the work of our redemption; as his Incarnation, that new thing the Lord created in the earth, Jer. 31.22. and his miracles, but especially his victory over Satan, sin, death and hell, whereof Da∣vids were types. His right hand and his holy arme hath gotten him the victory; that is, merely by his own immediate almighty power, in the Lord Christ he hath prevai∣led over his and his Churches enemies, whose cause indeed is his own. And most probable it is, that this word (holy) his holy arme hath gotten him the victory, is pur∣posely added, because it was by reason of his holinesse that he prevailed over these his enemies; according to that Joh. 14.30. the prince of this world cometh, and hath nothing in me: see also Heb. 7.26, 27.

Vers. 2. The lord hath made known his salvation, &c.] According to the exposi∣tion of the foregoing verse, this also may be meant of some glorious deliverance which God had given his people, the fame whereof was spread amongst the nati∣ons a far off; but chiefly it is meant of the Lords making known the way of eter∣nall life and salvation, by the preaching of the Gospel, amongst the heathen: to which purpose also is the following clause, his righteousnesse hath he openly shewed in the sight of the heathen; see the Note Psal. 22.31.

Vers. 4. Make a joyfull noise unto the Lord all the earth, &c.] See the Note Psal. 66.1.

Vers. 7. Let the sea roar, &c.] See the Notes Psal. 96.11. and 1 Chron. 16.31.

PSALM XCIX.

Vers. 1. THe Lord reigneth, &c.] See the Note Psal. 93.1. as likewise Psal. 97.1. where the same expression is used concerning Christ, as some also conceive it is here: let the people tremble; that is, all that are enemies to Gods people: he sitteth between the Cherubims; that is, he is, as their king, present amongst his people: let the earth be moved; that is, let all the inhabitants of the earth quake for fear: see the Note Psal. 60.2.

Vers. 2. The Lord is great in Zion, &c.] See the Note Psal. 48.1: and he is high a∣bove all people; see the Note Psal. 97.9.

Vers. 3. Let them praise thy great and terrible name, for it is holy.] That is, Let thy

subjects praise thee, O king, even when their enemies rage most against them, as knowing that thou wilt approve thy self a great God, terrible to thine and their enemies, and holy in making good all thy promises unto thy people. Yet some take this as spoken of all people mentioned in the foregoing verse, and as expres∣sing the Psalmists desire, that all nations might come in and submit to this king, and so might extoll his great and glorious name.

Vers. 4. The kings strength also loveth judgement, &c.] Some Expositours conceive that this is prefixt as a generall sentence, and is as if he had said, The strength of a king consists in executing justice, and that then in the next words this is applyed to God, thou dost establish equity. But generally these first words are understood as spoken of God, the king of his Church; only they may be understood three severall waies: as 1. that the Lord in undertaking to be the strength of his people, doth also love to have his people walk in all righteousnesse and judgement before him, and that he undertakes to be their strong defence only upon that condition, that they shall be righteous and just in all their waies; and then the following clause must be understood accordingly, thou dost establish equity, to wit, in thy law, wherein thou hast settled an equall form of government amongst thy people, and hast strictly enjoyned them to observe equity & judgement in all their dealings: 2. that though the Lord be of unresistable strength, yet he withall loveth justice & judgement, and doth not abuse his power to oppression, as other kings do; nor will doe whatever he can doe, but only what is just to be done: or 3. that God loves to imploy his strength in executing justice and judgement, both by defen∣ding his people, and by cutting off those that rebell against him, and that are e∣nemies to him and to his people; which may be also intended in the next words, thou dost establish equity, that is, thou doest all things equally and justly, thou hast determined that all things shall be managed in the government of thy Church with most exact equity and judgement. And this last I take to be the best exposi∣tion, both because it best agrees with the generall scope of the Psalm, which is to encourage Gods people, by putting them in mind that the Lord is their king and protectour; and especially because this is so clearly here expressed in the last clause, thou executest judgement and righteousnesse in Iacob.

Vers. 5. Worship at his footstool, &c.] That is, by bowing down to the very ground; for there may be an allusion in these words to the custome of mens pre∣senting themselves before kings, which they were wont to doe with bowing their faces down to their very footstools: or, Worship in or towards his temple, or with your faces bowed down to the very pavement of the temple: or, Worship towards the Ark, which is often in Scripture called Gods footstool, for which see the Note 1 Chron. 28.2; for we must not think that they were enjoyned to worship the Ark, but only to worship God with their faces toward the Ark. And therefore if we read the following clause, not as it is in our Translation, for he is holy, but as it is in the margin of our Bibles, for it is holy; we must know that the holinesse of the al∣tar is only alledged, to shew why they should resort thither to worship God, to wit, because that was the sacred sign of Gods presence amongst them.

Vers. 6. Moses and Aaron among his priests, &c.] The meaning of this, I conceive,

is the same with that which follows, and Samuel among them that call upon his name, to wit, that these were chief amongst those that were appointed of God to be me∣diatours, as it were, and intercessours for the people, and that did accordingly upon all occasions solemnly call upon God in their name, and on their behalf, and found therein great acceptance with God. For though other reasons may be given why Moses is here numbred amongst the Priests; as 1. because he did once execute the Priests office, for which see the Note Exod. 29.11; or 2. because Moses was of the tribe of Levi, as Samuel also was, and the office of the Levites was to attend upon the sacrifices; yet the true reason why he is here mentioned among the Priests is, because he, together with Aaron and Samuel, as media∣tours between God and the people, blessed the people in Gods name, and by their prayers did appease Gods displeasure when he was offended with them, and so did as it were uphold and preserve the covenant betwixt God and them: whence it is that Moses and Samuel are joyned together, as Gods chief favourites in this re∣gard, Jer. 15.1. Though Moses and Samuel stood before me, yet my mind could not be to∣ward this people. But however this is here alledged to stir up the people, both to worship God, as he had exhorted them to do in the foregoing verse, and also to trust in him as their Lord and king, namely, from the example of these holy men of God in former times, that were eminent for their piety in calling upon God, and from the manifestation of Gods love to his people, both in raising up such men to intercede for them, and in his readinesse to hear them when they prayed to him; as it is expressed in the following words, they called upon the Lord, and he an∣swered them. Yet some also adde to this, that the Psalmist intended herein to im∣ply, that if God shewed so much favour to his people upon the intercession of Moses and the Leviticall priesthood, much more ought Christ to be extolled, by whose eternall priesthood men are perfectly reconciled unto God.

Vers. 7. He spake unto them in the cloudy pillar.] To wit, which was upon the Ta∣bernacle. See for Gods speaking to Moses and Aaron there, Exod. 33.9, 10, 11. and the Notes Numb. 12.5, and 16.19.

Vers. 8. Thou answeredst them, O Lord our God, &c.] To wit, Moses and Aaron, to whom the Lord returned a gracious answer, when they interceded for the peo∣ple: yea and Samuel may be here included also, though that which is said in the foregoing verse, of Gods speaking to them in the cloudy pillar, were meant only of Moses and Aaron. As for that which follows, thou wast a God that forgavest them, though thou tookest vengeance of their inventions, I conceive it is spoken of the whole body of the people, and that the meaning is, that when God had threatned, or was many a time ready utterly to destroy the whole people for their rebellions, yet upon the intercession of Moses and Aaron and Samuel, he yielded to spare them for their sakes, and so forgave them, and still preserved the body of the people; though withall he did often take vengeance on many particular persons, when they committed idolatry, or otherwise followed their own hearts lusts, though therein they did manifestly transgresse the commandements of God. For I see no reason why we should limit this which is said here of their inventions, as some do, to their plots and conspiracies, which they devised against Moses and Aaron

and Samuel. Nor doth that exposition seem so probable which some Expositours give of these words, thou wast a God that forgavest them, to wit, Moses and Aaron, though thou tookest vengeance of their inventions, that is, though thou didst punish them for their sins, by not suffering them to goe into the land of Canaan.

PSALM C.

Vers. 1. MAke a joyfull noise unto the Lord, all ye lands.] This implyes a prophe∣sy of the calling of the Gentiles. But see the Note Psal. 66.3.

Vers. 3. It is he that hath made us, and not we our selves: we are his people, and the sheep of his pasture.] See the Notes Psal. 95.6, 7.

Vers. 4. Enter into his gates with thanksgiving, and into his courts with praise.] See the Note Psal. 84.2.

PSALM CI.

Vers 1. I Will sing of mercy and judgement, &c.] Two severall waies this promise of David is expounded by Interpreters, and both seem very probable: to wit, 1. that David doth here promise to praise God for his goodnesse and mercy to his penitent servants, and for his judgements executed upon the obstinate and rebellious; or more particularly for the judgement which God had executed upon Saul, (for some conceive that this Psalm was composed when Saul was newly cut off by the Philistines) or which he knew God would execute upon him, and the mercy which he had shewn to himself, in preserving him from the rage of Saul, and haply for opening such a fair way for the settling of him in the throne of Israel; or at least the mercy which he knew God would shew him, in bringing him to the kingdome long since promised him: and then the follow∣ing clause is clear; unto thee, O Lord, will I sing, that is, I will speak of these things to thy praise and glory: Or 2. that David doth here undertake, that he would in this Psalm, as it were by way of a vow to God, and a solemn protestation before all the Church, declare with what clemency and justice he meant to govern the kingdome, when he should be settled in the throne; how gentle and good every way he would be to the good, and how zealous to punish the wicked. And if we take it thus, which seems most agreeable to the sequele of the Psalm, then the mea∣ning of the following clause seems to be this; unto thee, O Lord, will I sing, that is, I will in my song thus engage my self, out of a desire thereby to glorify thee, by whom only I was appointed to so great honour, and by whose grace only I hope to be enabled thus to govern the kingdome.

Vers. 2. I will behave my self wisely in a perfect way, &c.] To wit, by avoiding what ever is evil with all possible circumspection. And indeed this is expresly af∣firmed of David in his private life, 1 Sam. 18.14. And David behaved himself wisely in all his waies.

O when wilt thou come unto me?] To wit, to assist me with thy grace herein; or rather, to settle me in the kingdome promised me, that I may then make good

what I now promise. As for the following clause, I will walk within mine house with a perfect heart, that which is intended thereby seems to be this, that he would walk holily and righteously, not in publick only, but even within his own walls, his court or his private house, so that even those of his own family should not be a∣ble to lay any evil to his charge; yea and that he would be watchfull to keep his own houshold too from every scandalous way.

Vers. 3. I will set no wicked thing before mine eyes.] That is, say some, I will not make any evil course of other men a pattern for me to follow. But rather I take it thus, I will set no wicked thing before mine eyes, to wit, neither by desire, nor purpose, no, nor by suffering it, so near as I can, to come into my thoughts.

Vers. 4. A froward heart shall depart from me, &c.] The meaning of this may be, that he would not allow in himself that perverse, rebellious spirit, whereto na∣turally he was enclined; or else, that he would not converse with those that were of a froward spirit; which indeed agrees best with the following clause (according to our translation) I will not know a wicked person, that is, I will not own any such, nor shew them the least respect or favour.

Vers. 5. Whoso privily slandereth his neighbour, him will I cut off, &c.] To wit, by casting them out of his house, or out of his court, yea and in some cases by put∣ting them to death, according as was by Gods law appointed, Deut. 19.16, 21. And though David speaks here only of some particular vices, which he would not endure in those that were about him; (and he instanceth in those that are most pernicious in such persons as are about kings) yet under these all other wicked men are comprehended.

Vers. 6. Mine eyes shall be upon the faithfull of the land, that they may dwell with me, &c.] That is, say some Expositours, I will be watchfull over such for their defence, that they may dwell safely with me in my kingdome. But rather the meaning of these words is, that he would be very circumspect not to take any, but such as were known faithfull men, to be his familiar friends, his counsellors, officers of state, or houshold-servants: not resting merely in the choice of these upon the report of others, but diligently observing himself who were such; and then taking them, of what parentage and condition soever they were, to be imployed by him, both in his publick and domestick affairs. For hereto agrees the following clause, he that walketh in a perfect way, he shall serve me.

Vers. 7. He that worketh deceit, shall not dwell within my house, &c.] That is, Though such may get into my court or private family, yet being discovered they shall not stay there.

Vers. 8. I will early destroy all the wicked of the land, &c.] To wit, all such ma∣lefactours as commit wickednesse worthy of death; I will not only banish such out of my court, but will utterly destroy them: that I may cut off all wicked doers from the city of the Lord; that is, from the Church of God; or, if we understand it of Jerusalem, then doubtlesse the drift of these words is to imply, that his chief end in resolving to cut them off was, that such vile wretches might not pollute Gods dwelling-place, when all Israel was to resort thither from all places of the land, and so bring a reproach upon the Name of God, his truth and people. And

indeed some think that expression, I will early destroy all the wicked of the land, is used in allusion to the custome of womens sweeping their houses every morning, or to that of magistrates sitting in the judgement-seat betimes in the morning, of which some understand that place Jer. 21.12. O house of David, saith the Lord, execute judge∣ment in the morning, &c.

PSALM CII.

The Title. A Prayer of the afflicted, &c.] Or, for the afflicted. And indeed most probable it is, which most Expositours hold, that this Psalm was composed by Daniel, or some other prophet of those times, for the use of Gods afflicted and oppressed people, a little before the seventy years of the Babylonian captivity were expired, teaching them how to pour out their complaints before God, and to seek to him for the reedifying of the city and tem∣ple of Jerusalem; as it may be gathered from that vers. 13. Thou shalt arise and have mercy upon Zion, for the time to favour her, yea the set time is come; and many other passages in this Psalm. As for the following words, when he is overwhelmed, see the Note Psal. 61.2: and poureth out his complaint before the Lord; see the Note 1 Sam. 1.15.

Vers. 3. For my daies are consumed like smoke, &c.] See the Note Psal. 37.20. & Job 30.30.

Vers. 4. My heart is smitten and withered like grasse, &c.] To wit, like grasse that is smitten with the heat of the sun, or like grasse that is mowen down, and then wi∣thereth: so that I forget to eat my bread; to wit, as being so overwhelmed with sorrow, that I mind not mine ordinary food.

Vers. 5. By reason of the voice of my groaning, my bones cleave to my skin.] That is, By reason of my long-continued miseries, which cause me to spend my daies in continuall groaning, I am become nothing but skin and bones. See the Note Job 30.29.

Vers. 6. I am like a pelican of the wildernesse; I am like an owle of the desart.] By comparing himself to these dismall birds, that abide usually in desolate places, as he would imply his restlesse condition, and his continuall dolefull cries and la∣mentations, so also especially his solitarinesse, not only in that he was forsaken of all, but also in that through bitternesse of spirit he declined the society of men, and the very light of the day was irksome to him. But see the Note Job 30.29.

Vers. 7. I watch, &c.] That is, Through my continuall miseries & cares and sorrows, I am still kept waking & cannot take any rest: & am as a sparrow alone upon the house top; that is, sad & solitary, as a sparrow that sits solitary & mourning upon the house top, being cast out of her nest, or that is deprived of her young ones or her mate. But now again some understand this verse thus: I watch, that is, I wait for deliverance; but, alas, all in vain, continuing still in a sad desolate condition: and am as a sparrow, &c.

Vers. 9. For I have eaten ashes like bread, &c.] Having said in the foregoing verse, mine enemies reproach me all the day, here he shews the extreme misery he was in, which gave his enemies occasion to insult over him and reproach him; for I have eaten ashes like bread, that is, I find no more savour in my food,

then if I fed upon ashes; as indeed extreme grief will cause men even to loath their food, so that they shall find no relish in any thing they eat. Or else the mea∣ning may be only, that he lay groveling in ashes with his face upon the ground, as if he had been feeding upon ashes, which agrees with that phrase of licking the dust, for which see the Note Psal. 72.9; or, that whilst he lay upon the ground covered with sackcloth and ashes, being regardlesse what he fed on, as he lay in that condition, what he did eat was mingled with ashes: which some Expositours do the rather approve, because it seems to agree with the following clause, and mingled my drink with weeping, for which see the Note Psa. 42.3. The expression here used seems to be taken from the custome of mens mingling their wine with water.

Vers. 10. Because of thine indignation and thy wrath, &c.] The meaning of these words may be, either that Gods indignation was the cause of his misery; or, that his sorrow was not so much for the distresse he was in, as from this apprehension, that God in his wrath had brought these miseries upon him: for thou hast lifted me up, and cast me down; that is, thou hast dashed me in pieces with all thy might, as when one lifts up any thing on high, that he may throw it down upon the ground with the greater force and violence; or, having formerly exalted me to a great height of prosperity, thou hast now cast me down to a great depth of misery, which makes my present misery far the more grievous. And doubtlesse this is spoken with reference to that glorious estate, whereto God had raised the Israelites in the daies of David and Solomon, compared with the sad condition they were then in, being captives in Babylon, according to that Lam. 1.1. How doth the city sit solitary, that was full of people! how is she become as a widow! she that was great among the nations, and princesse among the provinces, how is she become tributary! But see also the Note Job 30.22.

Vers. 11. My daies are like a shadow that declineth.] That is, They passe apace a∣way, and are almost at an end; it fares with me as with the shadows when the sun is going downward, & ready to set, which do then decline apace, & are stretched forth longer & longer, so that every moment there may be a change discerned in them, which cannot be at noon-day. Now this he speaks in regard, not of old age, but of the miseries the people endured in their bondage in Babylon, which brought many of the strongest of them to their end; so that as the evening shadows are then nearest to an end when they are longest, so were many of Gods people nearest to their end, when in the eye of reason they seemed likeliest to live long. And this the Psalmist speaks as in the name of all Gods people in Babylon.

Vers. 12. But thou, O Lord, shalt endure for ever, &c.] To wit, without any change; and consequently, thou art the same still in power, and therefore alwaies able to help thy people; and thou art stedfast and unchangeable in thy goodnesse and mercy and truth, and wilt not therefore fail to perform the covenant and pro∣mise whereby thou hast engaged thy self to them, as that thou wilt be their God, and dwell amongst them for ever, &c: and thy remembrance unto all generations; that is, thy Name, according to that Hos. 12.5. the Lord is his memoriall, and that Exod. 3.15. the God of Abraham, &c. this is my Name for ever, and this is my memoriall unto all generations; or thy fame and renown by reason of thy great works shall be for

ever; or thy word, thy promises, thy covenant, and whatsoever thou hast reve••∣led to thy Church concerning thy self, whereby they know thee, and are still kept in remembrance of thee, shall continue to them unto all generations; thou hast covenanted with them that thou wilt for ever dwell amongst them, and this thou, that art a faithfull and unchangeable God, wilt surely make good unto them.

Vers. 13. Thou shalt arise, and have mercy upon Zion, &c.] See the Note Psal. 68.••••: for the time to favour her, yea the set time is come; that is, the time when thou hast expresly promised to bring back thy people out of Babylon, to wit, after seventy years of their captivity here, is now nigh at hand, yea it is in a manner come alrea∣dy: see the Note 2 Chron. 36.21.

Vers. 14. For thy servants take pleasure in her stones, and favour the dust thereof.] That is, Thy faithfull people do still love and delight in thy Zion, though now it be nothing but heaps of stones and rubbish, more then they do in all the state∣ly palaces of Babylon: and that both as remembring what it hath been, and not doubting but that God according to his promise will build it up again: it pities them to see her lye in the dust, and they long to see her reared up again.

Vers. 15. So the heathen shall fear the Name of the Lord, and all the kings of the earth thy glory.] That is, When the heathen, and their kings, shall see how miraculous∣ly thou hast delivered thy people out of Babylon, and hast carried on the buil∣ding again of thy Zion, they shall fear and serve thee; at least they shall tremble at this discovery of thy might and majesty: which agrees with that Psal. 126.2. Then said they among the heathen, The Lord hath done great things for them; and was partly accomplished in the confessions which Cyrus and Darius made of the true God. But yet because this redemption and reedification of Sion was not perfect∣ed till Christs coming, therefore these words may be also understood of the calling of the Gentiles, which followed thereupon, and so may likewise the follow∣ing verses.

Vers. 17. He will regard the prayer of the destitute.] That is, the poor captives in Babylon.

Vers. 18. This shall be written for the generation to come, &c.] That is, for all succeeding generations, both before and after Christ: and the people which shall be created shall praise the Lord; that is, the people which shall hereafter be born. Yet this may be meant particularly, either 1. of the Jews that were delivered out of Babylon, whose restitution to their own land might well be tearmed a new cre∣ation, because being scattered as they were amongst the heathens, they were as dead men there, in regard of any hope of being brought back to their own king∣dome, see Isa. 26.19; or 2. of the Gentiles, which should be effectually called by the preaching of the Gospel, whose conversion might well be looked upon as a new creation; see Eph. 2.10.

Vers. 19. For he hath looked down from the height of his Sanctuary, &c.] That is, from his high and holy place; as heaven is called Isa. 57.15.

Vers. 20. To hear the groaning of the prisoner, &c.] This may be meant, both of those that are set free by Christ from their spirituall bondage, and of the captives in Babylon: for which see the Note Psal. 79.11.

Vers. 22. When the people are gathered together, &c.] That is, When the nations are gathered together into one Church with the Jews, under their head the pro∣mised Messiah, see Gen. 49.10; or, When the people shall meet together to wor∣ship God, as it is expressed in the next clause, and the kingdomes to serve the Lord.

Vers. 23. He weakned my strength in the way, he shortened my daies.] I see not but that this may be the same complaint here again repeated, which we had before ver. 11. (for which see the Note there) to wit, that God had wondrously weakned them in the course of their lives (so this word way is taken, for the way of mans life, Psal. 2.12.) by reason of their hard bondage in the land of Babylon, and so had by that means cut short many of their daies. But yet indeed the best Expositours do for the most part understand this of Gods weakning them & cutting them off in the way of their expectation, either of their promised deliverance out of Babylon, o•• of that great work of their redemption by the promised Messiah. So that the mea∣ning of their complaint must be taken as if they had said thus; Lord, thou hast promised to bring us back into our own land: how is it that many of us are cut short in the way from enjoying the benefit of this our return? Or, (with reference to the promised Messiah) thus; Lord, thou hast promised that thy people of Israel shall continue till thou hast sent them a Messiah, by whom the glory of this thy kingdome shall be wondrously advanced; & hitherto thy people have walked on in the way of the expectation of this our promised redemption, earnestly expect∣ing & desiring the end of this course in the accomplishment of this promise; and why then hast thou brought us into this low & weak condition, as if thou meantst to cut us off, & wouldst not bring us to that glorious condition thou hast promi∣sed? or, Oh that we might see thy Christ in the flesh, & behold the glory of his pro∣mised kingdome! There are some besides that understand these words, He weak∣ned my strength in the way, &c. of God, or the enemies, weakning their strength in the way, as they went into Babylon, or in the way as they returned home into their own countrey again. But the former expositions are far more probable.

Vers. 24. I said, O my God, take me not away in the midst of my daies, &c.] That is before I have accomplished little more then half the years which men usually live; see the Note Psal. 55.23: or rather, according to the exposition of the foregoing Note, Cut not off thy people before thou hast made good thy promise, of bring∣ing them back with joy into their own countrey; or, before that glorious work of our redemption by the promised Messiah be accomplished. And indeed, be∣cause the Church was not come to the ripenesse of her age till the coming of the Messiah, had she been cut off before that, it might have been said that she was ta∣ken away in the half of her daies. Thy years are throughout all generations; that is, thou art an eternall and unchangeable God. And this is here alledged for the same end as before vers. 12. for which see the Note there. The most Expositours take it thus, that because God was eternall, therefore he would unto all eternity preserve his Church, yea every particular member thereof; according to that Matth. 22.32. God is not the God of the dead, but of the living.

Vers. 25. Of old hast thou laid the foundation of the earth, &c.] This which here and in the two following verses is spoken to God, is by the Apostle Heb. 1.10, 11.

applyed to Christ, to prove his Godhead. And indeed by that which is said before vers. 13, 14, 15. that God should arise and have mercy upon Zion, and so that the heathen should fear the Name of the Lord, and all the kings of the earth his glo∣ry, and again vers. 22. that the people should be gathered together, and the king∣domes to serve the Lord, it is evident that the Psalmist speaks of the kingdome of Christ; and therefore what is here spoken to God, must be understood as spoken to God in Christ, and to him therefore these words of the Psalm are by the Apo∣stle there fitly applyed.

Vers. 26. They shall perish, but thou shalt endure, &c.] See the Note Job 14.12▪ yea all of them, that is, the heavens and the earth, and all things therein, shall wax old like a garment, that is, shall decay by degrees, or rather, shall at last come to an end: as a vesture shalt thou change them; that is, say some Expositours, as one lay∣eth by an old worn garment, that is no longer fit for use, and changeth it for an∣other; or rather, as one alters an old tatter'd garment, and doth so furbish it, and make it up in another fashion, that it seems to be a new garment; so (and as easily too as one changeth a garment) shall God change the heavens & the earth: though they shall not cease to be, and their substance shall be the same, yet in re∣gard of their qualities they shall be quite changed, of corruptible they shall be made incorruptible, &c. so that they shall be new heavens and new earth, Isa. 66.22. The new heavens and the new earth, which I will make, shall remain before me, saith the Lord. It is Heb. 1.12. as a vesture shalt thou fold them up, and they shall be changed: but that is the same in effect; only it implyes either the suddennesse of the change, that it shall be done with as much facility as one folds up a garment; or else that they shall no longer serve for the same use as formerly; whence this change is al∣so compared to the folding up of a book or scroll, Isa. 34.4. the heavens shall be rol∣led together as a scroll, that is, the use of them shall cease, as when one shuts up a book and layes it by, which he means to use no longer. As a vesture shalt thou change them, and they shall be changed; that is, they shall be certainly changed. And now the drift of all this is, 1. to imply the perishing condition of Gods people, as considered in themselves, poor frail creatures, continually hasting to their end, thereby to move the Lord to take pity of them; if the heavens, that have lasted so many years with∣out any apparent decay, shall yet at last perish, much more must weak frail men perish: and 2. to shew, that yet notwithstanding the children of God shall not pe∣rish, and that because God is eternall and unchangeable, and he hath chosen them to be his for ever; so that being begotten again by the seed of Gods word, which must needs be immortall and incorruptible, as God is, it is not possible but that they must continue, though the heavens shall perish; which is the conclusion he makes from hence vers. 28.

Vers. 28. The children of thy servants shall continue, and their seed shall be established before thee.] That is, through thy favour and in thy presence, both here, and eter∣nally in heaven. See the Notes Psal. 41.12, and 69.35, 36.

PSALM CIII.

Vers. 1. BLesse the Lord, O my soul, and all that is within me blesse his holy Name.] That is, my whole inward man, my mind, will, affections, thoughts, with all the inward powers and faculties of my soul: yea it may be extended to the inward parts of his body; according to that Psa. 35.10. All my bones shall say, Lord, who is like unto thee? for which see the Note there; as like∣wise Psal. 20.1.

Vers. 3. Who forgiveth all thine iniquities, who healeth all thy diseases.] To wit, thy sins, by pardoning them (and if we so understand these words, they are no more but a repeating again of what was said before in the first clause;) or, thy lusts and corruptions, by mortifying them. Some also extend this to Gods deli∣vering him from bodily infirmities, and all outward evils: see the Note Psal. 41.6. But of his bodily health he speaks afterward vers. 5.

Vers. 4. Who redeemeth thy life from destruction, &c.] That is, Who preserveth and delivereth thee from destroying dangers; or rather, who redeemeth and de∣livereth thee by the promised Messiah from death and hell; see the Notes Job 26.6, and 28.22, and 33.22: who crowneth thee with loving kindnesse and tender mer∣cies; that is, who compasseth thee round about with manifold and precious blessings, which are also a glory and an honour to thee; see the Note Psal. 65.11.

Vers. 5. Who satisfyeth thy mouth with good things, &c.] That is, Who supplyeth thee with plenty and variety of good, yea and many times of the choicest dain∣ties, for the nourishment of thy body; or, more generally, Who gives thee a∣bundantly of all his good blessings, even to the full satisfying of thy desires, ac∣cording to that Psal. 81.10. Open thy mouth wide, and I will fill it; for which see the Note there. So that thy youth is renewed like the eagles; that is, thou continuest still fresh and lively and strong, even when thou hast past the years of thy youth, as if thy youth were daily renewed upon thee. And this he compares to the ea∣gles renewing her youth, either 1. because the eagle doth yearly cast her feathers (as it is said that all birds of prey especially do) and so having new feathers grow up in the room thereof, she looks as young and fresh again, and flies as high and swift as ever, according to that Isa. 40.31. they that wait upon the Lord shall renew their strength, they shall mount up with wings as eagles; or 2. because, as severall wri∣ters report, the eagle retains her vigour unto extreme old age, & neither is weak∣ned with any sicknesse, nor decays with years, but continues still as fresh and lively, as when she was young, till at last, by the overgrowing of her upper crooked beak, her mouth is so shut up that she cannot eat; & so she dies, not through age so much, as want of feeding. Now though this cannot be said of every one of Gods faithfull servants in regard of their bodily health and strength (and indeed some think that the Psalmist wrote this with respect to the renewing of his strength after some sit of sicknesse) yet it may in regard of the inward refreshing of their minds, in the manifestation of Gods love to them; because though their outward man doth perish, yet the inward man is renewed day by day, 2. Cor. 4.16.

Vers. 6. The Lord executeth righteousnesse and judgement for all that are oppressed.] Though this be expressed as a generall truth, yet by the following verse it seems probable that it is inserted here with particular reference to the deliverance of the Israelites out of Egypt.

Vers. 7. He made known his waies unto Moses, &c.] That is, the waies which he prescribed his people in the Law which he gave unto Moses; or his waies of pro∣vidence toward his people, the manner of his dealing with them, how tenderly carefull he is over them, how he governs▪ them by his word and spirit, and takes them at last to live for ever with him in heaven: and so the next clause may be added to explain this, his acts unto the children of Israel; or else that is meant of those miraculous acts, whereby the doctrine of Moses was sealed and confirmed that it was of God, as the plagues of Egypt, the dividing of the red sea, &c.

Vers. 8. The Lord is mercifull and gracious, &c.] This seems to be here inserted in reference to that glorious description of himself, which God gave unto Moses, Exod. 34.6.

Vers. 11. For as the heaven is high above the earth, so great is his mercy toward them that fear him.] That is, it is exceeding great, see the Note Psal. 36.5; or, it ex∣ceeds their sins, as far as the heaven is above the earth.

Vers. 12. As far as the East is from the west, so far hath he removed our transgressi∣ons from us.] That is, he hath absolutely pardoned them; as perfectly acquitting us from being punished for them, as if they no way concerned us: yet with re∣spect to the filthinesse of sin, it may be also said, he hath removed our transgressions from us, to wit, as one would put away some noysome thing, where neither the sight nor smell of it might any way annoy us.

Vers. 14. For he knoweth our frame, &c.] That is, our naturall pronenesse to sin; or, of what a mean and brittle mould he hath made us, as it seems to be explained in the following clause, he remembreth that we are dust: see also the Note Psal. 78.39.

Vers. 15. As a flower of the field, so he flourisheth.] To wit, which lyeth open to sharp piercing winds, storms and tempests, and hath no covert nor shelter, as flow∣ers in gardens have.

Vers. 16. For the wind passeth over it, and it is gone, &c.] That is, it is suddenly blown away, or blasted with some blasting wind, see the Note Psal. 78.39: and the place there of shall know it no more; see the Note Job 7.10.

Vers. 17. But the mercy of the Lord is from everlasting to everlasting, &c.] See the Notes Psal. 102.12, 24, 26.

Vers. 19. The Lord hath prepared his throne in the heavens, &c.] That is, He is the most high God, that hath not only the angels in heaven, but all the kingdomes and creatures in the world, under his command, as is expressed in the next words, and his kingdome ruleth over all. And this may be added also to imply, how infinitely able God is to doe for his people that which is said in the two fore∣going verses.

Vers. 20. Blesse the Lord, ye his angels, &c.] By calling upon the angels to blesse God, the Psalmist doth imply, 1. his desire that God might be advanced by those

that could doe it better then poor men could doe; and 2. how just it was that he and others the people of God should readily joyn in this duty of blessing God, seeing this was an imployment sit for angels, and that the angels did chiefly blesse God for the great mercy he had shewed to men, which men therefore above all should with thankfulnesse acknowledge: and to this end also he adds that descri∣ption which follows, of their exceeding great power, and readinesse to serve God, that excell in strength, that doe his commandements, hearkning unto the voice of his words; as if he should have said, being attentive to know, and most ready to doe the will of God in all things whatsoever: for if those glorious spirits must thus stoop before God, and count it an honour to serve him, should not men much more doe so?

Vers. 21. Blesse the Lord, all ye his hosts, &c.] This may be meant of all the crea∣tures, as being instrumentall to God in doing his will, for which see the Note Gen. 2.1; or else rather of the holy angels, because the following words, ye mini∣sters of his that doe his pleasure, seem to be meant properly of the obedience that is yielded by reasonable creatures, see the Notes 1 Kings 22.19. And then the same is repeated here that was said before in the foregoing verse; only by tearming them his hosts, their exceeding multitude is implyed, see Psal. 68.17, and what use he makes of them in fighting against his enemies.

PSALM CIV.

Vers 1. O Lord my God, thou art very great, thou art clothed with honour and maje∣sty.] See the Note Psal. 93.1.

Vers. 2. Who coverest thy self with light as with a garment, &c.] That is, Who dost discover thy glory, which is invisible in it self, by the light which thou hast created, even as a king appears to men gloriously adorned with his robes of royalty. And this the Psalmist, recounting the works of God, men∣tions in the first place, because in the worlds creation, it was the work of the first day. And it may the rather be compared to a garment, wherewith God doth as it were cover himself, because the heaven, where God is in a speciall manner pre∣sent, is all over covered, as it were, with light. Who stretchest out the heavens like a curtain; that is, as easily as one may draw a curtain, to wit, the curtains of a tent, under which God is pleased to withdraw himself, as it were, from the sight of his creatures: see the Notes Gen. 1.6. and 2 Sam. 22.12. And this, with that which followeth in the two next verses, he addeth next, because these were the works of the second day.

Vers. 3. Who layeth the beams of his chambers in the waters, &c.] That is, Who by his watry clouds hath divided the region of the aire, as it were, into severall chambers, from whence, when he pleaseth, he doth marvellously many waies shew forth his glory; see the Note Gen. 1.6: who maketh the clouds his chariot, who wal∣keth upon the wings of the wind; that is, who guides and governs the clouds, and the swift flying winds, as he pleaseth; see the Note 2 Sam. 22.11, 12.

Vers. 4. Who maketh his angels spirits, &c.] Because the Apostle doth plainly

apply this to the angels, Heb. 1.7. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire; therefore many of our best Expositours hold, that the Psalmist doth indeed speak here concerning the angels: Having say they, spoken in the foregoing verses concerning the heavens, before he comes, in the following verses, to speak of the earth and the things therein, he doth here insert this passage concerning the angels, because they do as it were communicate both with heaven and earth, as having their constant habitation in heaven, yet so that they are ordinarily sent forth into the earth, and imployed there in the service of God for the good of men. Now they that are of this opinion, as it is clear our Translatours were, do thus understand the words; to wit, either that God made his angels of a spirituall, incorporeal substance, and withall light∣some, bright and glorious creatures, like a flame of fire; or else, that he made his angels spirits, or winds, that is, active and swift in the services enjoy∣ned them, flying as speedily as the winds, to doe whatever he gives them in charge: and a flaming fire; that is, pure and simple, active and fervent, strong and vigorous, and of a kind of fiery efficacy, suddenly piercing things, carrying all before them, and consuming Gods enemies with unresistable vio∣lence, and in all these things like unto the fire: whence it is, they say, that some of the angels are called Seraphims, that is, burning; and frequently the angels have appeared like fire, as to Elijah, 2 Kings 2.11. and to Elish••, 2 Kings 6.17. But now on the contrary, other learned men, and of the best Expositours, do hold that the Psalmist doth here speak of the winds and fiery meteors; and accordingly they take the meaning of the words to be this, that God maketh the spirits, or winds, to be his angels or messengers, and a fla∣ming fire, that is, the thunder and lightning and other fiery meteors, to be his ministers, according to that Psal. 148.8. fire and hail, snow and vapour, stormy wind fulfilling his word. And indeed, because the Psalmist speaks in such or∣der here of the works of creation, according to the daies wherein they were cre∣ated, I cannot but think that he speaks in these words concerning the winds and fiery meteors in the aire. But why then doth the Apostle apply this to the angels? I answer, 1. that some think the Apostles purpose was only to shew, that what is here said concerning the winds and meteors, may be also analogi∣cally said concerning the angels; as God useth the winds and meteors, as his messengers and ministers, ordering them and imploying them as seems good in his own eyes, so doth he also make use of the ministry of angels: 2. that e∣ven the Psalmist in saying, that God useth the winds as his angels, doth also clearly thereby imply, that even the angels are but Gods servants, crea∣tures made for and imployed in his service, as he is pleased to order them, and therefore not equall to him, who is the Son of God and Lord of all things; which is all the Apostle there contends for: and 3. that the Psalmist speaks here of the winds and meteors, as they are under God ordered and gover∣ned by the angels, (see the Note 2 Sam. 22.11.) and that consequently he speaks therefore of the angels, as they are in the winds & meteors, moving them, & clo∣thed, as it were, with them; & that therefore the Apostle might well say, that the Psal∣mist

speaks here of the angels: & this last is, I conceive, the most satisfactory answer.

Vers. 5. Who laid the foundations of the earth, &c.] See the Notes Job 26.7. and Psal. 24.2. Here begins the relation of Gods work of creation on the third day, when he established the earth in its place, and made a separation betwixt the earth and the waters, and caused trees and plants and herbs to grow up therein; as is expressed in the following verses.

Vers. 6. Thou coveredst it with the deep, as with a garment; the waters stood above the mountains.] Some understand this of the earths being wrapped about with the sea, as with a garment; and some of Noahs sloud. But it is clearly meant of the earths being at first covered round about under a deep of water, Gen. 1.2, 9. be∣fore the waters were separated from it; which is related in the following verses.

Vers. 7. At thy rebuke they fled; at the voice of thy thunder they hasted away.] That is, at thy thundring command, at thy mighty dreadful] command, which eve∣ry creature must needs hear, and which no creature hearing it dares disobey: see the Note Gen. 1.9.

Vers. 8. They goe up by the mountains, they go down by the valleys, &c.] That is, in going to the place appointed for them, nothing can stop their course, but by the mighty power of God they run up the mountains, and so down the valleys. These words may be read, as they are render'd in the margin, the mountains ascend, the valleys descend; and then the meaning thereof must be, that the waters being separated from the earth, God did at the same time bring the earth into that fa∣shion and form that now it hath, being distinguished here and there with moun∣tains and valleys; or that upon the removall of the waters, the rising mountains and the low-laid valleys did then appear.

Vers. 9. Thou hast set a bound that they may not passe over, &c.] See the Notes Job 38.8, 9, 10.

Vers. 13. He watereth the hills from his chambers, &c.] See the Note above vers. 3. That which is here noted as remarkable is, that even the mountains, where there are no springs and brooks of water, are yet watered with the dew and rain that fall from the clouds: the earth is satisfied with the fruit of thy works; that is, with the rain, which is thy work, causing the clouds to be filled therewith, and causing it to be showred down when thou pleasest upon the earth; or, with the rain, which proceeds from the clouds; or, with the fruits, which thou causest the earth by this means to bring forth.

Vers. 14. He causeth the grasse to grow for the cattel, and herb for the service of man, &c.] That is, and all kind of herbs which are for the use of man, whether for food or physick; that he (that is, that God) may bring forth food out of the earth. This, I conceive, is the meaning of these words. Yet some Expositours under∣stand them otherwise, to wit, that God causeth not the grasse only, but the herb, to grow for the cattel, for the service of man, that is, that the cattel being nourished thereby may be serviceable to man. That he may bring forth fruit out of the earth; that is, that man, by his labour in tilling the earth, may eat of the fruit thereof.

Vers. 15. And wine that maketh glad the heart of man, and oyl to make his face to shine, &c.] To wit, when it is used by men in their anointing of themselves with

precious ointments; for which see the Note Psal. 23.5. Yet some understand it of the vertue that there is in oyl, when it is eaten, to chear the hearts of men, and so to make them look with a chearfull and lightsome countenance, according to that Prov. 15.13. A merry heart maketh a chearfull countenance. However, by joyn∣ing that which follows, concerning the support of mans life by bread, and bread which strengtheneth mans heart, there is this covertly commended to our observati∣on, That God hath provided not only for mans necessity, but also for his delight.

Vers. 16. The trees of the Lord, &c.] That is, high and lofty trees, (as the ce∣dars are called cedars of God Psal. 80.10. though it be render'd in our translation the goodly cedars) are full of sap; whereas one might wonder how the earth should yield sap enough for trees of so mighty a height and so huge a bulk. Or by the trees of the Lord may be meant such trees as grow of themselves by the sole provi∣dence of God, and are not set or planted by man, as the following clause seems to explain it, the cedars of Lebanon, which he hath planted.

Vers. 19. He appointeth the moon for seasons, &c.] See the Notes Gen. 1.14: the sun knoweth his going down; see the Note Job 38.12. And here begins the relati∣on of the works God created the fourth day.

Vers. 21. The young lions roar after their prey, &c.] That which the prophet saith Amos 3.4. Will a Lion roar in the forrest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? may seem to imply, that lions use not to roar till they have taken their prey; whereas the Psalmist here seems to say, that they roar after their prey, and do hereby as it were seek their prey of God. But herein we shall find no contradiction, if we consider, 1. that a lion may be said to have a prey, or to have taken his prey, as the Prophet speaks, because it is surely his, when he hath once discovered it, though he have not yet gotten it into his paws; and 2. that it may well be that the lion is wont to wander up and down si∣lently, for fear of frighting away the beasts he seeks after, till he hath espied a prey; and then he may be said to roar both for his prey, and because he hath gotten a prey. And indeed Naturalists report, that by the lions roaring even those creatures that are swifter of foot then he are so astonished, that they fall down, and are easily taken by him.

Vers. 25. So is this great and wide sea, &c.] Having said in the foregoing verse, the earth is full of thy riches, he adds, so is this great and wide sea, wherein are things creeping innumerable; to wit, things that creep along upon the ground, or that glide in the waters. And thus the Psalmist enters here upon the works created on the fifth day; see Gen. 1.20: only he mentions not the fowls, which were crea∣ted also on that day, because of them he had occasionally spoken before, in spea∣king of the trees wherein they make their nests; as for the same reason he omits also to speak of the beasts and cattel created on the sixth day, because of them he had also occasionally spoken before.

Vers. 26. There is that Leviathan, &c.] See the Notes Job 41.1, &c: whom thou hast made to play therein. This is said, either 1. because these huge whales do by swimming and tumbling up and down in the sea, and clapping their sinns and tails, seem to sport themselves, as other lesser fishes are wont to do; or 2. because

by reason of their great strength, their overturning of boats or ships, and hun∣ting and devouring all other creatures that live in the waters, is but a sport to them; or 3. because they securely lord it in the sea, not fearing man, or any other creature whatsoever: as upon the same account it is said of the Babylonians, Ha∣bak. 1.10. they shall scoff at the kings, and the princes shall be a scorn unto them; they shall deride every strong hold, &c.

Vers. 27. These wait all upon thee, &c.] As if he had said, Though there be such an infinite number of birds, beasts and fishes, yet thou providest for them all. And in that expression of the creatures waiting upon God, the Psalmist seems to allude to that which may be ordinarily seen in farms and countrey-houses, to wit, how the cattel and fowl will look and follow after those that at certain set times are wont to give them their meat: and so likewise in the following clause, that thou maist give them their meat in duo season; where by their meat he intends the seve∣rall sorts of meat which he provides for the severall creatures, according to their kinds; and by those words in due season, is hinted to us that provident care of God over them, in that 1. he provides for them so liberally in the summer, that there is a supply for them all the year after; & 2. that he provides for some of them severall sorts of food, some at one time and some at another.

Vers. 28. That thou givest them they gather, &c.] Here again he alludes to the feeding of fowls about a house by throwing of handfulls of corn to them: thou openest thine hand; that is, thou givest them food liberally: and they are filled; that is, fully satisfied.

Vers. 29. Thou hidest thy face, &c.] That is, Thou forbearest to shew thy self any longer favourable to them, to wit, by withholding food from them, & by re∣fusing to uphold them in their being as formerly: they are troubled; that is, sorely distressed; or, they waste away, see the Note Psal. 30.7: thou takest away their breath, they die and return to their dust; that is, to the dust of which they were created, see the Note Gen. 1.20.

Vers. 30. Thou sendest forth thy spirit, they are created; & thou renewest the face of the earth.] That is, Though trees, plants and herbs, yea & all living creatures die continually, yet others, by that vigour & vitall spirit which God gives them, do as continually spring up in their room; & so the face of the earth by a fresh successi∣on of creatures is constantly renewed, one generation passeth away, and another gene∣ration cometh, Eccles. 1.4. So that by those words thy spirit here may be meant, ei∣ther that principle of life which God gives unto all things that live, & whereby the unreasonable creatures do both live & breath, which Solomon calls Eccles. 3.21. the spirit of the beast that (when they die) goeth down to the earth; or else, that almigh∣ty quickning power, whereby this life is wrought in the creatures, and whereby therefore all things are preserved in their being: and therefore some conceive it is said that God sends forth his spirit, and they are created, because this is the proper effect of the holy spirit of God.

Ver. 31. The glory of the Lord shall endure for ever; the Lord shall rejoyce in his works.] That is, The Lord shall preserve & uphold his creatures, that he may still delight himself in them. Yet most Expositours conceive, that in these words the Psalmist doth at

least imply his desire, that men might so acknowledge Gods bounty & goodnesse in the creatures, & so use them to his glory, that God might not repent that he had made them, but that he might still rejoyce in them, & so still preserve them.

Vers. 32. He looketh on the earth, & it trembleth; he toucheth the hills, & they smoke.] Either to imply, that it is indeed the mercy of God that he continueth his crea∣tures, or to imply how carefull men had need to be, to give God cause to rejoyce in his works, he sheweth here, that by experience we may see how easily he could de∣stroy the whole world, in that an angry look from God will make the earth to tremble, & the least touch of his displeasure will burn up the mountains; which is evident in the earthquakes, the thunder & lightnings, that do often discover the mighty power of God, but was most terribly discovered at mount Sinai, when the Law was given, whereto haply he doth here allude.

Vers. 34. My meditation of him shall be sweet, &c.] That is, say some Exposi∣tours, shall be pleasing to God. But rather the Psalmist means, that his meditating on the goodnesse of God in his wonderfull works should delight and refresh his heart, and so make him praise God with much chearfulnesse; as is expressed in the next words, I will be glad in the Lord.

Vers. 35. Let the sinners be consumed out of the earth, &c.] To wit, because they give not God the glory due to him as the Creatour and governour of the whole world, but by polluting and abusing his creatures through sin, do keep the Lord from rejoycing in his works; see vers. 31.

PSALM CV.

Vers. 1. O Give thanks unto the Lord, &c.] The first fifteen verses of this Psalm are a part of that Psalm, which David composed to be sung at the re∣moving of the Ark from the house of Obed▪ Edom to the city of Da∣vid; and it was the first Psalm that was put into the hands of the Levites to be sung by them: for so much therefore of this Psalm see the Notes 1 Chron. 16.7, 22.

Vers. 16. He called for a famine upon the land, &c.] See 2 Kings 8.1: he brake the whole staffe of bread; see the Note Levit. 26.26.

Vers. 19. Vntill the time that his word came, &c.] That is, Joseph was laid in iron, as it is said in the foregoing verse, untill that came to passe which he had foretold, when he interpreted the dreams of Pharaohs chief butler and baker, that had been prisoners with him, untill it came to be known to Pharaoh what a man he was, to wit, that he had the gift of interpreting dreams: & then the word of the Lord tried him; that is, that gift given him of God to interpret dreams, or his interpreting of Pha∣raohs dreams, which was given him of God, made known what he was, a man truly endued with a spirit of prophesy, and thereupon Pharaoh did highly esteem him. Thus many Expositours do understand these words. But I rather conceive, that the 1^st clause, untill the time that his word came, hath relation, not to that w^ch went before, concernīg Josephs imprisonmēt, but to the following clause, the word of the Lord tried him; & that accordingly the words are to be thus understood, that until the time that his word came, that is, until that came to pass wch God had revealed to Joseph in his

dreams, concerning the great honour whereto he should be exalted, or, untill that came to passe which God had spoken, that is, which God had decreed con∣cerning Joseph, or, untill Josephs word came, that is, till the condition which God had decreed concerning Joseph came to be discovered, which was formerly unknown, the word of the Lord tryed him, that is, so long the decree of God thus re∣vealed to him in a dream, being so long deferred before it was accomplished, did try his faith and patience and constancy in his bondage and imprisonment: Or it may be said that the word of the Lord tryed him, because that word which God re∣vealed to him in a dream, being told his brethren, was the occasion of all his suf∣ferings, wherewith he was tryed, even as gold is tryed in the fire.

Vers. 22. To bind his princes at his pleasure, &c.] That is, Pharaoh gave Joseph such absolute rule over his whole kingdome, that it was in his power, if he saw cause, even to punish and imprison his princes: and teach his senatours wisedome; to wit, by punishing them if they did any thing amisse; or by the example of his wisedome in governing the people, and that especially in that particular policy of his in ordering the corn that the land of Egypt yielded in the seven plenteous years; implying, that the wisest of the Egyptians, such as were Pharaohs senatours, that were made such for their eminent wisedome, might learn wisedome of Jo∣seph. I know the first clause some understand only of Pharaohs princes being so obliged to Joseph, and in such subjection to him, that they were ready to doe whatever he would have them. And for the second clause, some conceive that the wisedome which Joseph was to teach them may include, not only the wisedome of politicall government, but also all other kind of learning, yea even the know∣ledge of the true religion. But the first exposition is far the clearest.

Vers. 23. Israel also came into Egypt, &c.] To wit, with his children and fami∣ly: and Iacob, which may be meant both of him and his posterity, sojourned in the land of Ham; see the Note Psal. 78.51.

Vers. 24. And he encreased his people greatly, and made them stronger then their ene∣mies.] To wit, in their enemies apprehension and fears; see the Note Exod. 1.9.

Vers. 25. He turned their heart to hate his people, &c.] The same may be said of this expression that is said of Gods hardening Pharaohs heart; see Exod. 7.13: to deal subtilly with his servants; as by seeking 1. to wear them out with cruell op∣pressions and hard labour, and 2. to prevent their encrease, by enjoyning their midwives to destroy all their male children: see the Notes Exod. 1.11, 15.

Vers. 28. He sent darknesse, and made it dark, &c.] Here the Psalmist begins to mention the Egyptian plagues, yet not in the order wherein they were inflicted, this being the ninth plague which he mentions first; and only the plagues of the murrain of the beasts, and that of the boils and blains are here omitted. As for the next clause, and they rebelled not against his word, though some understand it of the plagues themselves mentioned in the foregoing verse, They shewed his signs, &c. to wit, that upon Gods command by Moses and Aaron they presently came, and did not disobey his command, as it is said vers. 31. He spake, and there came divers sorts of flies; yet I conceive it is clearly meant of Moses and Aaron, to wit, that they rebelled not against Gods command, but did both denounce a∣gainst

the Egyptians, and bring upon them, the severall plagues that God enjoyned them to denounce, though so to doe could not but be very dangerous to them.

Vers. 30. The land brought forth frogs in abundance in the chambers of their kings.] That is, say some, in the chambers of those stately houses and palaces, which had been built by the kings of Egypt in their severall ages. But rather by their kings is meant Pharaoh and his Nobles; perhaps the Princes that were of the bloud Royall, or those that were Presidents, and, as it were, Viceroyes under Pharaoh in the severall principalities that were in Egypt, which seem to be those that are called kingdomes Isa. 19.2. And I will set the Egyptians against the Egyptians, and they shall fight every one against his brother, and every one against his neighbour, city a∣gainst city, and kingdome against kingdome.

Vers. 37. And there was not one feeble person among their tribes.] Which as it was strange and miraculous, that amongst six hundred thousand Israelites there should not be one that should not be able to goe along on foot with them, as it is noted they did Exod. 12.37; when there had been so much sicknesse and death amongst the Egyptians; so it was also a great mercy, because the weak and sick amongst them would have been a great hinderance and trouble to them in their travels.

Vers. 38. Egypt was glad when they departed, &c.] Insomuch that they minded not the gold and silver, which they had lent them: for the fear of them fell upon them; that is, the Egyptians were terrified for fear of being destroyed by means of the Israelites: yet some would have this to be understood thus, that the Egyp∣tians were now as much afraid of the Israelites, as the Israelites had formerly been afraid of the Egyptians.

Vers. 40. The people asked, and he brought quails.] Though they desired flesh in a way of murmuring, yet God was so gracious as to satisfie their desires. In Psal. 78.18, &c. Gods giving them quails is mentioned as a judgement, but here the Psalmist speaks of it as a singular mercy: and therefore I conceive the Psalmist speaks there of the quails given them in the wildernesse of Paran, Numb. 11.31. which was followed with a great judgement; but here of those that were given them in the wildernesse of Sin, Exod. 16.13. which God did in much goodnesse, and out of his indulgence towards them.

Vers. 43. And he brought forth his people with joy, &c.] Whilst at the same time every house of the Egyptians was filled with howling and lamentation, by reason of the heavy hand of God that had been upon them.

PSALM CVI.

Vers. 1. PRaise ye the Lord, &c.] The Psalmist speaks herein the name of Gods people, being in captivity or under some sad dispersion, as appears clearly by those words vers. 47. Save us, O Lord our God, and gather us from among the heathen, &c. Yet we cannot hence conclude that it was composed upon the occasion of the Babylonian captivity, or that dispersion of the people in

the daies of Antiochus Epiphanes. But because of those words before cited, and because we find those that follow here in this first verse, O give thanks unto the Lord, &c, in that Psalm which was sung by the Levites, when David removed the Ark into the city of Zion, as we may see 1 Chron. 16.34, 35. we may rather con∣clude from thence, that it was made by David, as a form of prayer to be used by Gods people upon occasion of any such like calamity. However, the drift of this and the following exhortation to praise God, O give thanks unto the Lord, for he is good, for his mercy endureth for ever, is to imply, that though they were at present in a very sad condition, 1. yet it was a mercy, which they had cause with thankful∣nesse to acknowledge, that they were hitherto preserved, and were not utterly destroyed; and 2. by speaking of Gods never-failing goodnesse to his people in all ages, they might upon just grounds encourage themselves still to trust in Gods goodnesse, and to wait for reconciliation with God, and mercy from God in the worst times.

Vers. 3. Blessed are they that keep judgement, and he that doth righteousnesse at all times.] Some conceive, that having said in the foregoing verse, Who can utter the mighty acts of the Lord? who can shew forth all his praise? these words are added as in answer thereto, implying that none were so fit to shew forth the praise of God, as those that were just and holy and righteous in their lives; for which see also the Note Psal. 33.1. But I rather think that the drift of these words is, to set forth, that God is alwaies good and gracious to his people, by admiring the blessed∣nesse of those that are his people, and that do carry themselves as becomes his people: Blessed are they that keep judgement; that is, that keep constantly a sincere desire in their hearts to doe that only which is just and right: and he that doth righ∣teousnesse at all times; that is, and he that accordingly liveth righteously, and that both in prosperity and adversity; implying, that they that do thus constantly fear and serve God, shall find God good and gracious to them, though they may be in much distresse for a time.

Vers. 4. Remember me, O Lord, with the favour that thou bearest unto thy people, &c.] That is, Whereas of late thou hast seemed not to mind us, doe us good again, and deliver us and blesse us, according to what thou hast been wont to doe for thy peo∣ple: see the Note Psal. 25.6. O visit me with thy salvation; that is, save us, as thou hast formerly done, out of our troubles: see Psal. 85.1, 2, &c.

Vers. 5. That I may see the good of thy chosen, &c.] That is, That I may enjoy the good which thou art wont to afford thy chosen people; see the Notes Job 7.7. and Psal. 21.4: that I may rejoyce in the gladnesse of thy nation, that I may glory with thine inheritance; that is, that I may triumph with others for thy wonderfull de∣liverances and mercies to thy people. But yet under these outward mercies, spiri∣tuall and eternall blessings are likewise comprehended.

Vers. 6. We have sinned with our fathers: we have committed iniquity, we have done wickedly.] Some conceive that this Psalm being composed in Babylon, these words were by the Psalmist taken from Daniels prayer Deut. 9.5. where the very same expressions are used. But however the drift of these words is, doubtlesse, not only by an humble acknowledgement of their sins to make way for Gods mercy,

but also especially to imply, that seeing God had shewed great mercy to their fa∣thers, notwithstanding they had provoked him greatly by their sins, therefore they hoped that God would after the like manner deal with them.

Vers. 7. Our fathers understood not thy wonders in Egypt, &c.] That is, say some Expositours, Though they saw the miracles which Moses wrought before them, yet they laid them not so much to heart, but that when Pharaoh, upon the message of Moses to him, did oppresse them worse then before, they did then greatly mur∣mure against Moses and Aaron Exod. 5.21. But rather I conceive that the Psalmist prefixeth this as the aggravation of their murmuring at the red sea, whereof he speaks in the following words, that notwithstanding the wonderfull works he had wrought in Egypt, yet presently at the red sea, when they were scarce gotten out of Egypt, they provoked God by murmuring against him; they remembred not the multitude of thy mercies, but provoked him at the sea, even at the red sea.

Vers. 9. He led them through the depths, as through the wildernesse.] That is, He led them through those heaps of waters, which stood up as a wall on each side of them, (see the Notes Exod. 14.22.) and that on as dry ground, as if they had gone through a dry sandy wildernesse.

Vers. 12. Then believed they his words, &c.] So it is said Exod. 14.31. But this is here added as an aggravation of their wickednesse, that being thus convinced within themselves, they should yet so soon again murmure against the Lord.

Vers. 13. They soon forgat his works, &c.] For three daies after their removing from the red sea they murmured again, because of the bitternesse of the waters at Marah, Exod. 15.22, 23: they waited not for his counsell; that is, they would not wait to see what God had determined concerning them, or what God would en∣joyn them to doe; they would not patiently wait upon Gods providence, as be∣lieving that he would provide for them, & as considering that it was Gods way to exercise his people with trials for a time, but would prescribe both what he should doe, and when he should doe it: yet this may be referred to the following story.

Vers. 14. But lusted exceedingly in the wildernesse, &c.] To wit, for flesh, whereas in the wildernesse it was a great mercy to have necessary food. See the Notes Num. 11.4. and Psal. 78.18: and tempted God in the desart; see the Note Exod. 17.2.

Vers. 15. And he gave them their request, but sent leannesse into their soul.] That is, upon their persons; see the Note Psal. 16.10. The meaning is, that the dainties that God gave them with a curse, instead of feeding them, brought a deadly con∣sumption upon them: see the Note Numb. 11.33.

Vers. 16. They envied Moses also in the camp, &c.] See the Notes Numb. 16.1, 3: and Aaron the saint of the Lord; that is, whom the Lord had set apart to that holy office of being the high Priest; so that their insurrection was by consequence against the Lord, Numb. 16.11.

Vers. 24. Yea, they despised the pleasant land.] To wit, by refusing to enter into it, & by speaking of it with contempt, Numb. 14.3. wherefore hath the Lord brought us in∣to this land? &c. And he calleth it the pleasant land, not only because it was such a rich, fruitfull, sweet and delightfull land, the glory of all lands, as it is called Eze. 20.6; but also because God had chosen it to be the peculiar seat of his word & worship, & a sacramental pledge to them of his kingdom of glory, their heavenly inheritance.

Vers. 26. Therefore he lifted up his hand against them, to overthrow them in the wil∣dernesse.] That is, He threatned, and was ready to strike, and that with great vio∣lence; or rather, he swore that he would destroy them, Numb. 14.21, 28. for which see the Note Deut. 32.40.

Vers. 27. To overthrow their seed also among the nations, and to scatter them in the lands.] Because, though we find not this branch of Gods oath in expresse tearms, where Moses relates this story of Gods anger against the Israelites, for their re∣fusing to enter into the land of Canaan, yet we find the very same in a manner a∣gain affirmed, (only indeed there is no mention of their seed) Ezek. 20.23. I lif∣ted up mine hand unto them also in the wildernesse, that I would scatter them among the heathen, and disperse them through the countreys, therefore some conceive that this was thus denounced at that time, though it were not expressed by Moses; and that it was fulfilled, when upon the Israelites presumptuous attempting to enter the land, after God had enjoyned them to return back into the wildernesse, the A∣malekites and the Canaanites smote them and discomfited them, even unto Hormah, Numb. 14.45, and again after when Arad the Canaanite fought against Israel, and took some of them prisoners, Numb. 21.1. And others hold that this is said, only because under that threatning expressed by Moses, the like was also covertly implyed concerning their posterity, in case they, should rebell against God as their fathers had done. But I rather think that the true reason of this which is here said concerning the o∣verthrowing of their seed is, because at first God did indeed threaten to destroy the whole people of Israel, and so to scatter them, that they should never be a people or commonwealth by themselves, but that he would make a nation of Mo∣ses, Numb. 14.12, 15; though afterwards, upon the intercession of Moses, he determined to destroy those only that had then murmured, and to bring their children into the promised land.

Vers. 28. They joyned themselves also unto Baal-Peor, &c.] That is, Forsaking the Lord, their true husband, they did adulterously prostitute themselves to Baal-Peor, as if he had been their husband; as indeed Baal signifyeth a Lord, or hus∣band. Yet haply the rather is this expression here used, because they did also commit fornication with the daughters of the Idolaters. But see the Notes also Numb. 25.1, 2, 3. And ate the sacrifices of the dead; that is, the sacrifices that were offered to dead stocks and stones, instead of the living God; or to Idols, that were memorials of some that had been famous men amongst them, long since dead and gone.

Vers. 31. And that was counted unto him for righteousnesse, &c.] The meaning is, that God did approve of this fact of Phinehas, though it was done without the warrant of any ordinary authority, and that of his free grace he was pleased with it. And accordingly the drift of the following words, unto all generations for evermore, is, to shew that Gods acceptance of this noble act of his was testifyed unto all gene∣rations, by conferring the high priesthood upon him and his posterity for ever: see the Notes Numb. 25.12, 13.

Vers. 37. Yea they sacrificed their sons and their daughters unto devils.] See the Notes Lev. 17.7, and 18.21, and 2 Kings 16.3.

Vers. 39. Thus were they defiled with their own works, &c.] To wit, as a whore is defiled with her whoredomes, as the following words expound it, and went a whoring with their own inventions; for which see the Note Judg. 2.17.

Vers. 47. Save us, O Lord our God, and gather us from among the heathen, &c.] As if he had said, Seeing thou hast thus in all ages been gracious to thy people, not∣withstanding their many provocations, afford us, we beseech thee, the like favour in our captivity and dispersion. But see also the Notes above vers. 1. and 6. and 1 Chron. 16.35.

Vers. 48. Blessed be the Lord, &c.] See the Note above vers. 1: and let all the peo∣ple say, Amen, praise ye the Lord; see the Note Psal. 41.13.

PSALM CVII.

Vers. 2. LEt the redeemed of the Lord say so, &c.] The drift of this Psalm is, to set forth Gods praise, in regard of his wonderfull providences to∣wards all mankind; and first, by shewing how miraculously he pre∣serves them in the severall streights whereinto they often fall. And accordingly the Psalmist doth in the first place relate, how miraculously the Lord doth often deliver poor pilgrims and travellers, when loosing their way, or wandring up and down in strange countreys, and in desart places, they fall into great dangers. For that these are the redeemed of the Lord, whom here he invites to praise the Lord, is e∣vident in the following description of their miseries vers. 4, 5. where he speaks of their wandring up and down in wildernesses, hungry and thirsty, &c. to wit, such as travelling into forreign parts for merchandise, or any other occasions, or be∣ing banished, or otherwise driven by force out of their own countreys, do loose themselves in desolate wildernesses, and so are in danger to fall, or do fall into the hands of robbers, or other enemies that surprize them, and make slaves of them, and yet are afterwards by the mighty power of God delivered from all these mi∣series: for with reference to their falling into the hands of such enemies is the last clause added, Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy.

Vers. 3. And gathered them out of the lands, from the East, and from the west, from the North, and from the South.] In the Hebrew it is, and from the sea: whereby though usually in the Scripture the west is intended, and that because the mediterranean sea lay on the west of Judea; yet here by the sea the South is meant, and that be∣cause both the red sea and the great Ocean lay Southward of Judea. But that which is chiefly observable for the understanding of these words is, 1. that the Lord is said to have gathered these lost pilgrims or travellers, that are here stirred up to praise his name, because he fetcheth them in from their banishment, their wandrings or captivity, to their own countrey, or some place of abode, or some place where they may be furnished with things necessary for them: and 2. that it is said that he gathered them out of the lands, from the East, and from the west, &c. to im∣ply, that God doth this in all quarters of the world: that we might not think that he speaks only of the desarts of Judea, he shews, that by the speciall providence

of God, men are delivered often out of these streights all the world over.

Vers. 4. They wandred in the wildernesse in a solitary way, &c.] That is, having lost their way (which they might easily doe in those sandy desarts, where the winds do usually blow the sands over the waies where men have gone) they wandered up & down, not knowing which way to goe: they found no city to dwell in; that is, no place where they might make their abode; or no place inhabited by men, amongst whom they might find any direction or refreshing.

Vers. 5. Hungry and thirsty, &c.] To wit, because, having spent their provision, by reason of their long wandring up & down after they had lost their way, no new supply in those solitary desarts was to be had, no not so much as of water to quench their thirst, which in those hot places must needs be great: their soul fainted in them; that is, they were continually ready to faint, not only through weaknesse and wearinesse, but also through grief and anguish of spirit.

Vers. 6. Then they cried unto the Lord, &c.] This is meant not only of the faith∣full people of God, (for the Psalmist speaks here of the providences of God to∣wards all mankind) but of all men in generall, who being in great streights, are wont by the very instinct of nature to cry unto God for help: yea and God often hears the cries of such men, both for the clearer discovery of his own goodnesse, and the fuller conviction of their spirits.

Vers. 9. For he satisfyeth the longing soul, &c.] That is, he satisfyeth the thirsty with drink, which they longed for: and filleth the hungry soul with goodnesse; that is, with good food, see the Note Psal. 103.5. And thus these two clauses have clear reference to that vers. 5. hungry and thirsty, &c.

Vers. 10. Such as sit in darknesse, &c.] This is the second instance which the Psal∣mist gives of Gods wonderful deliverances, namely, of his delivering those that are in prison & bondage. Such as sit in darknesse, &c; that is, in dark prisons & dungeons; see the Note Psal. 88.7: being bound in affliction and iron; that is, with iron fetters or chains, which did sorely afflict them, Psal. 105.18; or, being bound not only with iron chains, but also with the cords of penury, and all manner of afflictions, out of which they can no more free themselves, then they can shake off their fetters; see Job 36.8.

Vers. 11. Because they rebelled against the words of the Lord, and contemned the counsell of the most High.] That is, either the word written, or at least the law of nature written in all mens hearts: see the Note above vers. 6.

Vers. 12. Therefore he brought down their heart with labour, &c.] That is, he hum∣bled their proud hearts with sore afflictions & hard bondage; see the Note Psal. 90.10: they fell down; that is, before their enemies, and so became captives; or they fell into thraldome, or lay in great distresse; or, they were dejected in spirit: and there was none to help; that is, to comfort or deliver them.

Vers. 17. Fools, because of their transgression, and because of their iniquities, are affli∣cted.] To wit, with sicknesse, as is clear in the following verses. And this is the third instance here given of Gods miraculous deliverances of men.

Vers. 23. They that go down to the sea in ships, &c.] The ground of this expression is, either because the banks of the sea are higher then the waters that beat upon them; or because of the low land which is by the sea side, whether men must goe

down from the higher parts of the land, when they intend to go to sea: that do busi∣ness in great waters; to wit, either merchants that trade by sea, Rev. 18.17; or rather marriners & fishermen. And this is the fourth & last instance of Gods miraculous deliverances of men.

Vers. 24. These see the works of the Lord, & his wonders in the deep.] Though the sea be full of wonders, yet this is doubtlesse principally meant of those wonders related in the following verse, to wit, how suddenly God raiseth tempests of incre∣dible violence, what mighty mountains of waters there will be then raised in the sea, and how calm the Lord makes all as suddenly again.

Vers. 27. They reel to & fro, &c.] To wit, through the swimming of their heads, which is indeed usuall with men that are sea-sick in a storm; or rather the rolling of the ships this way & that, & their being driven about sometimes one way & some∣times another, according as the winds blow, the sea-men having no power to order their ships: and are at their wits end; that is, their art and skill fails them, and they know not what course to take.

Vers. 32. Let them exalt him also in the congregation of the people, & praise him in the assembly of the elders.] That is, in the most publick assemblies, as those usually are where the magistrates meet. But withall the elders may be particularly mentioned, not only because such wise men were best able to judge of these wonderfull works of God; but also because there was most need, that the rulers of the people should learn to stand in awe of the mighty power of God.

Vers. 33. He turneth rivers into a wildernesse, &c.] In the following verses the Psalmist sets forth the providence of God, by shewing the strange and unexpected changes which he often makes in the world; as first here his making fruitfull pla∣ces barren, and barren places exceeding fruitfull.

Vers. 34. A fruitfull land into barrennesse, &c.] In the Hebrew it is, into saltnesse, for which see the Notes Deut. 29.23. and Judg. 9.45.

Vers. 36. And there he maketh the hungry to dwell, &c.] To wit, either because those that were very poorly provided for there before, & in a manner famished, do after this live there very comfortably, & in great abundance; or else because poor people, being forced from their native countries by war, oppression or penury, do remove thither, invited by the fruitfulness of the place, that they may prepare a city for habitation.

Vers. 38. He blesseth them also, so that they are multiplyed greatly, &c.] This is the second great change here mentioned, which God often makes in the world, to wit, that he mightily encreaseth & advanceth the inhabitants of cities & kingdomes, & then diminisheth & brings them low again. As for the next clause, & suffereth not their cattel to decrease, the contrary is thereby implied, to wit, that he doth excee∣dingly encrease them.

Vers. 40. He poureth contempt upon princes, & causeth them to wander in the wilder∣nesse, &c.] See the Notes Job 12.21, 24. And this is the third great change which God often makes in the world, to wit, that he pulls down those that are on high, and raiseth those that are in a low condition.

Vers. 41. Yet setteth he the poor on high from affliction, and maketh him families like a flock.] That is, exceeding numerous. It may also imply, that God would guide and

protect them, as a shepheard doth his flock, as in opposition to that which was before said of princes, that he causeth them to wander in the wildernesse, &c.

Vers. 42. The righteous shall see it, and rejoyce, &c.] As seeing hereby that it shall be well with them; see the Note Job 22.19: and all iniquity shall stop her mouth; see the Notes Job 5.16. and Psal. 63.11.

PSALM CVIII.

Vers. 1. O God, my heart is fixed, &c.] The seven first verses of this Psalm we had before almost word for word Psalm 57.7, &c. and the rest of this Psalm we had before Psal. 60.5. for which therefore see the Notes in both those Psalms.

PSALM CIX.

Vers. 1. HOld not thy peace, O God of my praise.] Many of our best Expositours take the word praise actively, as if he had said, O God whom I desire alwaies to praise, or, O God, who hast alwaies given me occasion to praise thy name, appear in my defence, and be the same to me still, that thou hast alwaies hitherto been, that I may praise thy name. But others take it passively, as if he had said, O Lord, thou art he in whom only I glory, accounting it my greatest praise that I am thy servant, and have an interest in thee, and in whom a∣lone all my praise doth consist, because thou upholdest me in my just cause; whilst others cry out against me, as a perfidious wicked man, I beseech thee appear still in my defence. And indeed this last I conceive the most probable; and that because this seems to be prefixed, as by way of opposition to that which follows in the next verse, for the mouth of the wicked and the mouth of the deceitfull are opened a∣gainst me: as if he had said, Because wicked men do slander me, I appeal to thee for my justification, as the witnesse and patron of mine innocency; and therefore whilst they cry out against me with full mouth, as a pestilent enemy to the state, be not thou silent, on whom I wholly depend for the clearing and avenging of mine integrity: and though all the world condemn me, yet as long as thou dost approve me, that is a sufficient praise to me. But however, because it is generally thought that it was Doeg, (or, as some think, Saul) against whom particularly David prayes in this Psalm, as ver. 6, &c. set thou a wicked man over him, &c. it is most probable that this Psalm was composed in the time of Davids troubles under Saul: and withall, because one clause of this Psalm vers. 8. let another take his of∣fice or charge, is by the Apostle Peter applyed to Judas Act. 1.20. therefore it is al∣so clear, that David speaks here of himself in the person of Christ, as foretelling by the spirit of prophesy, that it would hereafter fare with Christ, as it then fared with him: and so in reference to Christ, the drift of these words may be the same with that branch of Christs prayers Joh. 17.1. Father, glorify thy Son, that thy Son may glorify thee, &c.

Vers. 2. For the mouth of the wicked and the mouth of the deceitfull are opened against

me, &c.] See the foregoing Note, as also the Notes 1 Sam. 24.9. and Psal. 43.1. In reference to Christ, this may be meant of those clamours of the Jews, Cruci∣fie him, crucifie him, as likewise of the flatteries of Judas and others, when they meant to betray him: and so likewise the following words, they have spoken against me with a lying tongue, may be meant of the many horrible slanders which they cast upon Christ.

Vers. 3. They compassed me about also with words of hatred, and fought against me without a cause.] See Joh. 15.24, 25.

Vers. 4. For my love, they are my adversaries; but I gave my self to prayer.] That is, I think not of requiting evil for evil, but flying to God by prayer is my only de∣fence and refuge; see the Note Psal. 35.13. and 69.13. How this was accompli∣shed in Christ, and particularly in his praying for those that crucified him, Luk. 23.34. we may easily conceive.

Vers. 6. Set thou a wicked man over him, &c.] This may be taken as spoken in∣definitely of every one of his enemies before-mentioned (and some conceive it was accomplished, when the Romans came to tyrannize with such horrible cruel∣ty over the Jews;) or of some one that was the chief and the most mischievous amongst them, the head and the ring-leader of all the rest. And therefore taking the words as spoken by David with reference to himself, the most Expositours hold that this is meant of Doeg; who did not only incense Saul against him more then any of his enemies besides, but also caused a whole city and family of the priests to be cruelly slaughtered for his sake. But taking them as spoken with re∣ference to Christ, it is clearly meant of Judas, who was guide to them that took Ie∣sus, Act. 1.16. and to whom Peter doth expresly apply one branch of these curses, Act, 1.20. As for this first imprecation, it is meant of appointing some wicked cruell tyrant to exercise dominion over him at his will and pleasure. And the ve∣ry same in effect may be intended also in the next clause, if we read it, as it is in the margin of our Bibles, and let an adversary stand at his right hand; that is, let him have some powerfull and bitter enemy continually with him, that may diligently watch and vex and pursue him, and that may continually oppose and hinder him in all that he undertakes: for standing may imply all assiduity and diligence in doing these things; & the standing of an enemy at the right hand of a man, gives him an advantage to hinder such a one in any thing he would doe. Yet I know there are some Expositours that understand both clauses in a more restrained sense: Set thou a wicked man over him, to wit, to be his judge; and let an adversary stand at his right hand, to wit, to accuse him. But now reading the second clause, as it is in our Bibles, and let Satan stand at his right hand, that which is hereby desired must needs be, that the devil might be still powerfull with him to lead him into any wickednesse, and afterwards to accuse him, and to terrify him, and at last to drag him to eternall perdition: and indeed of Judas it is expresly noted what power the devil had over him; as that it was the devil that put it into his heart to betray Christ, Joh. 13.2, and vers. 27. that after the sop Satan entered into him. And just indeed it was that he should be subject to the devil, that would not be subject to Christ. As concerning the lawfulnesse of these curses, see the Note Psal. 28.4.

Vers. 7. When he shall be judged, let him be condemned, let his prayer become sin.] That is, If he begs for mercy, instead of finding mercy thereby, let his entreaties enrage the judge the more, and provoke him to greater wrath against him. But this may be also understood with reference to Gods tribunal, When he shall be judge∣ed, let him be condemned, &c. that is. When he shall at his going out of this world be judged by the Lord, let him be condemned without mercy; and though he shall then pray to God for the pardon of his sins, yet let them not be pardoned, but let his prayer adde to the number of his sins.

Vers. 8. Let his daies be few, &c.] That is, Let him live but a while after his sin; or rather, Let him be cut off by an untimely death: which how it was accompli∣shed in Judas, we see Matth. 27.5. and with reference to this place Christ spake that of Judas Joh. 17.12. those that thou gavest me I have kept, and none of them is lost, but the son of perdition, that the Scripture might be fulfilled: and so likewise the Apo∣stle Peter expresly said, Act. 1.20. that the next clause, and let another take his of∣fice, was to be accomplished by chusing another Apostle into the room of Judas; yet it may be meant of Doeg, with reference to that office which he held under Saul, 1 Sam. 21.17. and which doubtlesse puffed him up, and made him the more insolently cruell to David and others.

Vers. 10. Let his children be continuall vagabonds and begge: let them seek their bread also out of their desolate places.] That is, Let them come out of their plundered houses to begge bread of those that passe by; or, being driven out of their dwel∣lings, where they were spoyled of all they had, let them go about from one place to another begging for bread.

Vers. 11. Let the extortioner catch all he hath, &c.] To wit, by intangling him with bonds, and other fraudulent oppressive courses, as with so many pits and snares, and thereby stripping him by degrees of all that he hath: and let the stran∣ger spoil his labour; that is, let him strip him of those things he hath gotten by much labour. And by the stranger may be meant, either any that having no inte∣rest in what he hath, do only surprize them by fraud or violence; or else spoilers of some forreign nation, who when they come to pillage men, are wont to make clean work, and to shew no pity.

Vers. 14. Let the iniquity of his father be remembred with the Lord, &c.] That is, Let him be punished not only for his own sins, but also for the sins of his proge∣nitours.

Vers. 15. Let them be before the Lord continually, &c.] That is, Let their sins ne∣ver be forgiven; or, Let the Lord be continually punishing the sins of his pa∣rents in him and his posterity, till they be no more remembred amongst men.

Vers. 16. Because that he remembred not to shew mercy, but persecuted the poor and needy man, &c.] That is, me and others, that are distressed and afflicted, see the Notes Psal. 40.17, and 69.29: that he might even slay the broken in heart; that is, the man that was sorely afflicted in spirit, because of his distresses: and indeed of Christ it is noted, that he was a man of sorrows, and acquainted with grief, Isa. 53.3. and that he was broken in heart for our sins, My soul, saith he, is exceeding sor∣rowfull even unto death▪ As for that expression, Because that he remembred not to shew

mercy, it implyes, either 1. that the kindnesse that his enemy had formerly re∣ceived from him might have put him in mind to have shewed mercy to him; or 2. that the extremity of misery he was in might have stirred up in his enemy thoughts of pity towards him, as naturally men are wont to take compassion of those that are in a very sad condition; and that because he did not this, there∣fore it was just that God should not shew the least mercy to him or his. And how truly this might be said concerning the mercilesse dealing both of Judas and the Jews with Christ, we may easily conceive.

Vers. 17. As he loved cursing, &c.] To wit, say some Expositours, 1. in that he delighted to denounce curses and imprecations against men; or 2. in that he did wittingly and wilfully runne on in those waies of wickednesse, which must needs bring Gods curse upon him, (which was as if he had desired Gods curse) and would not walk in those waies wherein he might have been certainly blessed (as it was with Judas, that for a little mony betrayed his Saviour, and with the Jews in generall, that despised and crucifyed him, in whom all the nations of the earth were to be blessed; crying out, His bloud be upon us and upon our children;) or 3. which I like the best, in that he delighted to doe all the mischief he could to the godly, and took no delight at all in doing them good: so let it come to him; that is, let that be done to him, which he hath done to others.

Vers. 18. As he clothed himself with cursing like as with his garment, &c.] To wit, in that he practised it as constantly, as men wear their garments; or, in that he loved it, and delighted & gloried in it, as some men do in their costly apparel; see the Note Psal. 73.6: so let it come into his bowels like water; that is, as water doth when a man drinks, or when a man is sunk under water, & then it runs into his body: and like oyl into his bones; that is, as oyl which is of that efficacy, that it will pierce to the very bones and marrow. And the meaning of this is, that he desires, either that the curse of God might fall upon him in great measure, as men pour down water when they are thirsty, or as men, when they have aches in their bones, or upon other occasi∣ons, use much ointments; or that it might seize upon him not only outwardly in outward calamities, but also inwardly in his soul, his mind & conscience, as by con∣tinued horrid terrours, and by being delivered up to a reprobate sense, &c.

Vers. 19. Let it be unto him as the garment which covereth him, &c.] See the Note Job 8.22: and for a girdle wherewith he is girded continually; that is, let the curse of God lye close upon him, and cleave fast unto him.

Vers. 20. Let this be the reward of mine adversaries from the Lord, and of them that speak evil against my soul.] That is, against me; or rather, that by their slanders seek to take away my life.

Vers. 21. But doe thou for me, O God the Lord, for thy names sake, &c.] See the Notes 1 Sam. 12.22. and Psal. 25.11: because thy mercy is good; see the Note Psal. 69.16.

Vers. 22. For I am poor and needy, &c.] See the Notes Psal. 40.17. and Psal. 69.29: and my heart is wounded within me; that is, I am in a manner a dead man; or rather, my heart is broken with sorrow: which how it was verified in Christ, we see, Matth. 26.38. and Luk. 22.44.

Vers. 23. I am gone like the shadow, when it declineth, &c.] That is, swiftly & sud∣denly;

for no sooner is the sun covered with a cloud, but presently the shadow is gone: but see the Note also Psal. 102.11. I am tossed up and down as the locust: to wit, because as locusts are continually leaping up and down, yea and are often carried away by the winds, Exod. 10.19. and driven away by men, as being mis∣chievous, hurtfull creatures; so was David persecuted from one place to ano∣ther, and so was Christ hurried up and down from one tribunal to another; both being looked upon as mischievous persons, not to be endured in the places where they lived. Yet because locusts have dry and thin bodies, some think that in this comparison the Psalmist doth also allude to that leannesse of body, whereof he speaks in the next verse.

Vers. 24. My knees are weak through fasting, &c.] To wit, for want of m••at; or through grief and anguish of mind, which makes men oftentimes even to loath their food, Psal. 102.4.

Vers. 27. That they may know, &c.] Having in the foregoing verse prayed for deliverance, Help me, O Lord my God, &c. he adds, That they may know that this is thy hand: as if he had said, Let my deliverance be such, that mine enemies them∣selves may see, that there is a divine hand in it; or, By my deliverance let mine enemies come to know, that this which I now suffer is of thee, by thine appoint∣ment and by thy disposing providence; and that thou didst but make use of them as thine instruments for my correction: which fully agrees with that which is said of Christ Isa. 53.10. It pleased the Lord to bruise him, he hath put him to grief.

Vers. 31. For he shall stand at the right hand of the poor, &c.] To wit, even then when he may seem to have cast him off; which David speaks with reference to him∣self; but see also the Note Psal. 16.8: to save him from those that condemn his soul; that is, that unjustly censure and slander him; or, that seek to take away his life by judging him to be a malefactour, not worthy to live, and so proceeding against him in a judiciary way: which we know was the condition both of David and Christ.

PSALM CX.

Vers. 1. THe Lord said unto my Lord, &c.] Though this might be taken as spo∣ken by the people of Israel concerning David, who was indeed a glorious type of Christ, and did by the mighty help of God subdue all his enemies round about him, see the Note Psal. 89.27; yet I rather take it to be only a prophesy concerning Christ: and that 1. because there are some passa∣ges in this Psalm, which cannot with any shew of probability be applyed to David, as that vers. 4. for how can it be said that David was a priest, much lesse a priest for ever? or that there was a priesthood after another order, the order of Melchizedek, erected by God at that time, when the priesthood after the order of Aaron was still settled in the Church? 2. Because our Saviour himself alledged this very Text to the Pharisees, Matth. 22.43, as a passage commonly acknowledged to be meant concerning the promised Messiah, and that to prove that he was to be more

then mere man: for when the Pharisees had acknowledged, that Christ when he came was to be the son of David, our Saviour objected this very place to them, How then, saith he, doth David in spirit, (that is, by the spirit of prophesy) call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thy enemies thy footstool? If David then call him Lord, how is he his son? and the Evangelist adds there immediately vers. 46. that no man was able to answer him a word; which was a clear proof, that in those times this was generally acknowledged to be a prophe∣sy concerning Christ, or else the Pharisees would soon have objected that. 3. Be∣cause the Apostle Heb. 1.13. doth in effect say, that no angel, and therefore much more no mere man, could be capable of that honour which is promised in these words; To which of the angels said he at any time, Sit thou on my right hand, untill I make thine enemies thy footstool? and 4. Because the Apostle Peter doth expresly say Act. 2.34, 35, that it is not the people that speak here of David their Lord, but that it is David himself that speaks these words, The Lord said unto my Lord; and that those words, Sit thou on my right hand, &c. could not be meant of David, because Da∣vid was not taken up into heaven as Christ was, For David, saith he, is not ascended into the heavens; but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, untill I make thy foes thy footstool. These words therefore, The Lord said unto my Lord, &c. are doubtlesse a prophesy concerning the kingdome of Christ: for the fuller understanding whereof we must know, 1. that David calls Christ here his Lord, both as he was God, and as he was his King and Redeemer; 2. that by the Lords saying that which is here mentioned to Christ, Davids Lord, is meant, that God the Father had from all eternity decreed this concerning Christ his Son, and did in time make known this his decree and promise, both to Christ and to his Church; 3. that by Christs sitting at the right hand of God the Father is meant, the advancement of Christ, as he was both God and man in one person, to the su∣premest place of power and authority, of honour and heavenly glory, under God the Father: for this word sitting implyes reigning with continuance, after he had finished the work of mans redemption, even as a prince that sits in his throne of glory; and Gods right hand notes the next place of power and glory under God, or, as some expresse it, a place of equall power and authority with God, e∣ven that he should be advanced far above all principality and power and might and do∣minion, Eph. 1.21. and should from the highest place of heavenly glory, as Medi∣atour, and his Fathers Deputy, reign over the whole world, which is therefore called the right hand of the majesty, Heb. 1.3. and the right hand of the power of God, Luk. 22.69: and 4. that in those words, untill I make thine enemies thy footstool, though the act of subduing Christs enemies be ascribed to God the Father, yet we cannot thence inferre that Christ doth not himself subdue his enemies; for what things soever he, that is, the Father doeth, these also doeth the Son likewise; only acts of power are usually ascribed to God the Father, not only because Christ, as the Mediatour, is assisted by the Father in all that he doeth, but also because whatso∣ever the Son doeth, he doeth it by that power which he hath from the Father by his eternall generation. And as for this word untill, though it doth not alwaies imply a certain prefixed time, unto which that which is affirmed shall be, and no

longer, as Gen. 28.15. and Psal. 112.8. may seem rather to imply a certain determinate time: for though there is no question, but that Christ shall reign with God the Father unto all eternity, see the Note Psal. 45.6; yet because it is as certain, that when death, the last enemy of Christ, is once wholly subdued, he shall no longer reign as he doth now, to wit, as a Mediatour, and as his Fathers Deputy, gathering and defending his Church against her enemies, and interceding with his Father in her be∣half as formerly; but as one true God, of the same essence with the Father, he shall reign without any externall means or instruments, with∣out word or Sacraments, without enemies or hindrances, &c. therefore here, I say, this word untill may imply, that Christs kingdome as Mediatour should continue till all his enemies were subdued, and that then he should voluntarily resign it into the hands of the Father, which is that the Apostle saith 1 Cor. 15.24, 28.

Vers. 2. The Lord shall send the rod of thy strength out of Zion, &c.] That is, thy mighty and powerfull kingdome, (the scepter, the sign, being put for the thing signified;) or, thy strong scepter, the scepter whereby thou dost shew forth thy power; that is, the preaching of the Gospel, accompa∣nied with the mighty working of the spirit of Christ, for this is the scepter whereby Christ doth mightily subdue and govern his people: and therefore is the Gospel called the word of the kingdome, Matth. 13.19. and the power of God unto salvation to every one that believeth, Rom. 1.16. And accordingly the summe of that which is here said is, that though the Gospel should be first published, and the spirit should be first poured forth upon the Apostles in Jerusalem, Act. 2.4. yet from thence it was to be spread abroad all the world over; and so, though the foundations of his kingdome should be laid in Zi∣on, yet it should be extended afterwards unto the farthest parts of the earth: see the Notes Psal. 2.6, 8. As for the following clause, rule thou in the midst of thine enemies, the meaning is, that Christ should rule as King, even where the power of his enemies was greatest, and maugre all their malice and rage against him; and that not only by subduing and destroying his ene∣mies at his pleasure, but also by gathering a people to himself, and gover∣ning them by his word and spirit: which is more clearly expressed in the fol∣lowing verses.

Vers. 3. Thy people shall be willing in the day of thy power, &c.] That is, when thou shalt goe forth as a mighty king to conquer and subdue the world, and shalt make thy Gospel to work mightily upon the consciences of those that hear it, then shall thine elect people with all readinesse and willingnesse submit to thee, follow and obey thee. As for the following words, in the beauties of holi∣nesse from the womb of the morning; thou hast the dew of thy youth (which is acknow∣ledged by all Expositours to be one of the hardest passages in all the Psalms) for the understanding thereof we must know, First, that by the beauties of holinesse

may be meant, 1. Gods holy Temple, or (in allusion thereto) the holy assemblies of Gods people, for which see the Notes 1 Chron. 16.29. Psal. 27.4. and 29.2; and then the meaning is this, that in the day of Christs power his people should willingly gather themselves together, to worship him in his Temple, or in the place of the holy assemblies: or 2. the amiablenesse that is in the holy wayes of Christianity; and then this may be added, as the cause of the peoples coming in so willingly to the service of Christ: or 3. which I like the best, that glorious holinesse wherewith all true Christians are adorned; and then this clause is added to set forth the glory of that people, that should so willingly come in and submit themselves to Christ, namely, that they should come in to him in the beauties of holinesse, that is, adorned with all the holy gra∣ces of Gods spirit; as souldiers, that for the honour of their Generall, do goe forth to serve him in their bravest attire, or as the Priests in the Law did wait upon God in their holy garments, beautifull and glorious; the holinesse of the Church being that which indeed makes her beautifull as Tirzah, and comely as Ierusalem, Cant. 6.4. Secondly, those words from the womb of the morning, may be read, as it is in the margin of our Bibles, more then the womb of the morning; and then they must needs be referred to the foregoing words, as making known that the beauties of holinesse, wherewith the people of Christ should be adorned, should be more then are the beauties of the morning, where it first breaks forth. But now if we read this clause, as it is in our Bibles, from the womb of the morning, then may these words be referred either to the foregoing words, in the beauties of holinesse; and so that which is hereby inten∣ded is this, that from the first shining forth of Christ upon his people in the preaching of the Gospel, (and Christ is indeed called the bright morning star, Revel. 22.16. and the day-spring from on high, Luk. 2.78.) or, from the first forming of Christ in their hearts, they should with much willingnesse present themselves before Christ in his service, being adorned gloriously with the graces of his spirit, as with clothing of wrought gold and raiment of needle-work: or else it may rather be referred to the following words, from the womb of the morning; thou hast the dew of thy youth; (for many learned men conceive that the Colon, or middle point that is in our Bibles betwixt these two clauses, is only a distinction for convenient reading, not a disjunction of the sense;) and then the meaning of the words is clearly this, that look as the dew is born out of the womb of the cool morning-aire, & so distilleth down insensibly with innumerable drops upon the earth, (and indeed the like figurative expressions we find elsewhere, as Job 38.28, 29. Hath the rain a father? or, who hath begotten the drops of the dew? out of whose womb came the ice? & the hoary frost of heaven, who hath gendered it?) so from the first brea∣king forth of the sun of righteousnesse in the morning-light of the Gospel, an heavenly offspring shall be suddenly born unto Christ, begotten by the word and spirit, in innumerable multitudes, as are the crystall drops

of the dew which in a morning cover the earth. They are the children that are begotten unto Christ that are here called his youth, because they are made new creatures, and are as new-born babes, 1 Pet. 2.2: and they are compared to the dew, thou hast the dew of thy youth, that is, thy young and new-born people are as the dew, because there should be an innumerable company of them, and because they should be suddenly brought forth, by a heavenly calling, upon the first preaching of the Gospel, as the dew that distils down from heaven upon earth. And indeed this explication is very sutable to other places of Scripture where the like expressions are used: as Isa. 54.1, and 66.8, 9; but especially that Mich. 5.7. And the remnant of Iacob shall be in the midst of many people, as a dew from the Lord, as the showres upon the grasse, that tarrieth not for man, nor waiteth for the sons of men.

Vers. 4. The Lord hath sworn, and will not repent, Thou art a priest for ever, after the order of Melchizedek.] The chief thing intended in these words is, that whereas there should certainly be an end of Aarons priesthood, as if the Lord had repen∣ted of the honour he had conferred upon that family, it should not be so with Christ; for his priesthood should be an eternall and unchangeable priesthood. But see also the Notes Gen. 14.18.

Vers. 5. The Lord at thy right hand shall strike through kings in the day of his wrath.] Here the Psalmist sets forth the victories of Christ, as in reference to that which was said before vers. 1. to wit, that God would make his enemies his footstool. The Lord at thy right hand (see the Note Psal. 16.8.) shall strike through kings in the day of his wrath; that is, though he may forbear them a while, yet there will a day come, when his wrath will break forth against his mightiest enemies, and he will utterly destroy them. And indeed, though some under this word kings in∣clude Christs spirituall enemies, as Satan, the Prince of this world, Joh. 16.11. and sin, which reigneth as a king over carnall men, Rom. 6.12. and death, which is cal∣led the king of terrours, Job 18.14; yet it is chiefly meant of the mighty men of this world. The greatest question is, of whom and to whom those words are spoken, The Lord at thy right hand, &c. And for this we must know, that they may be un∣derstood, 1. as spoken to God the Father concerning Christ; as if it had been said, O God the Father of all power and majesty, the Lord, thy Benjamin, the son at thy right hand, (as was said of Christ vers. 1.) shall strike through kings, &c: or 2. as spoken to Christ concerning God the Father; O Christ, the Lord thy father shall stand by thee at thy right hand, to aid thee, and to destroy all thine enemies for thee: or 3. as spoken to the people of God concerning Christ; as if he had said, Be not dismayed, O ye servants of Christ; for as the Lord your Saviour sits at the right hand of his Father in glory and majesty, so he will also be at your right hand, to assist and prosper you, and to execute judgement on all your enemies.

Vers. 6. He shall judge among the heathen, &c.] That is, He shall rule as king a∣mongst the heathen; or rather, he shall punish and destroy his enemies of all na∣tions, not the Jews only, but the Gentiles also: which is clear by the following words, he shall fill the places with dead bodies, that is, with dead bodies lying unbu∣ried;

which also may imply the multitude of the slain, in that they that were left alive should not be able to bury their dead: he shall wound the heads over many countries; that is, he shall destroy the mightiest of princes that oppose him.

Vers. 7. He shall drink of the brook in the way, &c.] Some conceive that hereby the havock that Christ should make amongst his enemies is farther set forth; for they make the meaning of the words to be this, that Christ should make such a slaughter amongst them, that as a conquerour he might drink the bloud of his e∣nemies, which should run down as a brook or stream, according to that expressi∣on Numb. 23.24. Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lye down untill he eat of the prey, and drink the bloud of the slain: and hereby, they say, is signifyed Christs satiating, refreshing and delighting himself in the destruction of his enemies. But there are two other expositions that are far more probable: and indeed of these it is hard to say which is the best. The first is, that hereby the Psalmist sets forth the alacrity, heat and fervency of Christ in pursuing his enemies: He shall drink of the brook in the way; therefore shall he lift up the head; that is, being in the pursuit of his enemies, he shall no where stay to rest and refresh himself, but quenching his thirst a little out of any brook that he meets with in the way, he shall presently lift up his head again, and shall again follow his enemies close at the heels. And this exposition some learned Exposi∣tours do the rather approve, because by the coherence of these words with the two foregoing verses, it may seem, that the Psalmist doth still prosecute his prophe∣sies concerning the victories of Christ. But then the second is, that these words are meant, the first branch of his humiliation or passion, and the second of his re∣surrection and exaltation. For by those words, He shall drink of the brook in the way, they say is meant, either 1. the poor and mean condition, wherein Christ lived as a pilgrim and stranger here in this world, like that of those, that have no other drink, but the water that runs in brooks and rivers, to quench their thirst, (where∣in they say also that David, whilst he lived obscurely in desolate places for fear of Saul, was a type of Christ;) and then by the lifting up of his head must be meant, the glory whereto afterwards Christ was exalted: or 2. the death and passion of Christ. As waters in the Scripture do usually signify afflictions and sorrows, see the Notes 2 Sam. 22.5. and Psal. 42.7; so drinking of these waters may signify, either that a man is drowned and overwhelmed in these floods of afflictions, because when a man is drowned, the water will run into his bowels, as we may see in that Psal. 69.1, 2. Save me, O God, for the waters are come in unto my soul, &c. for which see the Notes there; or else, a voluntary submission to the afflictions which a man undergoes, according to that of our Saviour, Joh. 18.11. the cup which my father giveth me, shall I not drink it? But now, as drinking of a cup may signify the undergoing of a certain portion of afflictions and miseries; so on the other side, drinking of the brook may signify an undergoing of the highest degrees of all mi∣series and sorrows, because a brook of waters may signify a confluence of all kind of miseries. So that when it is said here of Christ, He shall drink of the brook in the way, the meaning is, that all the miseries due to men for sin should, as a torrent, come pouring in upon him. Having spoken so much in the foregoing verses con∣cerning

the victories of Christ, under those metaphoricall expressions of striking through kings, of filling the places with dead bodies, &c. lest we should hence think that his kingdome should be an outward worldly kingdome, the Psalmist doth therefore adde this, concerning his suffering, and so entring into glory: He shall drink of the brook in the way; that is, as he passeth through this world, or, whilst he is in the way of accomplishing the will of God for the salvation of men, passing through this vail of tears, he shall drink of the troubled brook of many bitter sufferings, he shall undergoe all the wrath that was due to man for sin: therefore shall he lift up the head; that is, he shall rise victoriously out of the grave, he shall triumphantly ascend up into heaven, and shall there sit down at the right hand of his Father. See also the Note for this phrase of lifting up the head, Psal. 3.3.

PSALM CXI.

Vers. 1. PRaise ye the Lord, &c.] See the Note Psal. 25.1. This is the first of the Alphabeticall Psalms, wherein we have all the Hebrew letters perfect∣ly according to their order without omission of any: and they are in the beginning of every clause of the Psalm, the first eight verses being divided into two clauses, and the two last into three. And just so it is again in the follow∣ing Psalm.

Vers. 2. The works of the Lord are great, sought out of all them that have pleasure therein.] As if he had said, Though profane ungodly men discern not the tran∣scendent excellency that is in Gods works, and that because they regard them not, and therefore search not into them; yet they that take delight in searching into them, they discover, and in a good measure understand, the exquisite excel∣lency that is therein.

Vers. 3. His work is honourable and glorious, &c.] Some understand this pecu∣liarly of the glorious work of Gods delivering the Israelites out of Egypt, be∣cause they conceive the Psalmist speaks of this in the following verses. But I ra∣ther take it as spoken generally, that whatever God doeth is full of majesty and glory. And (which the Psalmist here adds, because therein consists the chief glory of his works) his righteousnesse endureth for ever; that is, whatever God doeth, he doeth it in faithfulnesse and righteousnesse unto his people; yea even then when he may seem to doe that which is contrary to what he hath promi∣sed them.

Vers. 4. He hath made his wonderfull works to be remembred.] To wit, by his word given them, wherein those wonderfull works of his are recorded; or by those memorials of his glorious works, which he ordained to be kept amongst them, such as were the pot of mannah, the rod of Aaron, and the festivals which they were appointed to observe, as the Passeover, the Pentecost, the feast of Ta∣bernacles, &c; or because the works that God wrought for the Israelites were so exceeding wonderfull, that they were not only worthy for ever to be remembred, but such indeed as that it wat not possible they should ever be forgotten.

Vers. 5. He hath given meat unto them that fear him, &c.] That is, to his people Israel; and he useth this expression, unto them that fear him, either because they were then the only people that worshipped God in a right manner; or because what he did for them, was done for their sakes amongst them that did truly fear him. As for the mercy here spoken of, He hath given meat unto them, either it may be meant in generall, of Gods providing food convenient for them that have fea∣red him in all ages, as he did for Elijah, and others; or rather more particularly, of Gods feeding the Israelites in the wildernesse with manna from heaven. And the reason of this is given in the next words, he will ever be mindfull of his covenant; because of the covenant he had made with them God did this, though they were a murmuring and rebellious people.

Vers. 7. The works of his hands are verity and judgement, &c.] That is, All that God doeth in the government of his Church is full of truth and faithfulnesse, exactly according to what he hath promised, and full of judgement, being ex∣actly just in every regard. And this some conceive may be added in particular re∣ference to that work of God mentioned in the foregoing verse, in giving the Isra∣elites the heritage of the heathen; wherein God approved his truth, in performing the promise he had made to his people, and his justice, in rooting out those wick∣ed nations. As for the next clause, all his commandements are sure, (for which see the Note Psal. 19.7.) I conceive that under this word his commandements, both the promises and threatnings annexed to his commandements must necessarily be comprehended: and so they may be said to be sure, both because they do surely reveal the will of God to us; and because what is promised and threatned there∣in shall certainly come to passe. However, this clause seems to be added to that which went before concerning Gods works, purposely to shew what a clear agree∣ment there is betwixt his works and his word; his works continually making good the sure truth of all that he hath revealed in his word & commandements.

Vers. 8. They stand fast for ever and ever, &c.] That is, God hath established his commandements that they shall never be changed, but they shall be found per∣petually true, together with all the promises and threatnings annexed thereto, whatever carnall reason may in the hour of temptation judge to the contrary: and are done in truth and uprightnesse; that is, they are composed and ordained ac∣cording to the exact rule of truth and righteousnesse, so that they cannot be char∣ged with the least falshood or unrighteousnesse.

Vers. 9. He sent redemption unto his people, &c.] Many understand this particu∣larly of the Lords delivering the Israelites out of Egypt by the hand of Moses, whom he sent unto them, and that because in the next words, he hath commanded his covenant for ever, he seems to speak of the covenant which God made with them at the giving of the Law, which was presently upon their deliverance out of E∣gypt. But yet it may be meant more generally, of all the deliverances of the like nature which God had afforded his people, and that as they were shadows of their Redemption by Christ; whence it is that the Psalmist speaks in the next words of the covenant which God made with them for life eternall, which was grounded on that great work of Christs Redemption, and whereto they were strongly obliged,

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because he had so redeemed them. As for the expression here used, he hath comman∣ded his covenant for ever, see the Notes 1 Chron. 16.15: and for the following clause, holy & reverend is his Name, that is added, as an argument to stir up men to be care∣full of keeping covenant with God.

Vers. 10. The fear of the Lord is the beginning of wisedome, &c.] Having said in the foregoing verse, that Gods name was holy and reverend, hence the Psalmist takes occasion to presse upon men the fear of God, The fear of the Lord is the beginning, that is, the foundation, of wisedome; there is never any true wisedome in men till they begin to fear God: a good understanding have all they that doe his commande∣ments; the wisedome of others deserves not comparatively the name of under∣standing: his praise endureth for ever; that is, the praise, the approbation, and the glorious reward, which such a man receives from God; or rather, the praise of God.

PSALM CXII.

Vers. 2. BLessed is the man that feareth the Lord.] By describing the blisse of those that fear God, the Psalmist seems to make good what was said in the close of the foregoing Psalm, that the fear of the Lord is the beginning of wisedome.

Vers. 2. His seed shall be mighty upon earth, &c.] That is, exceeding numerous, and of great power in every regard: the generation of the upright shall be blessed; see the Note Psal. 37.26.

Vers. 3. Wealth and riches shall be in his house; and his righteousnesse endureth for ever.] Severall waies is this last clause understood by Expositours. For 1. some take it to be added in the praise of the man that feareth God; to wit, that notwith∣standing he abounds in wealth, yet he is not corrupted thereby, as many are, but still holds fast his righteousnesse: 2. others understand it of his renown amongst men; to wit, that though men may seek to overcloud his righteousnesse with false accusations, yet it shall still shine forth gloriously, and be for ever renowned a∣mongst men: 3. others conceive it is added, as the cause why there is still wealth and riches in the house of the man that feareth God; to wit, because whilst the ini∣quity of the wicked, both in getting and using their riches, doth soon wast their great estates, his is preserved by his constant righteousnesse: and 4. others under∣stand it of his perseverance in the waies of righteousnesse, and the never-failing reward thereof.

Vers. 4. Vnto the upright there ariseth light in the darknesse, &c.] And that severall waies: as 1. when they are for a time under great distresse and heavinesse, and yet then God brings them into a prosperous condition again, or gives them much joy after their heavinesse; 2. when God keeps them free, in times of some com∣mon calamity; and 3. when they are inwardly cheared with the consolations of Gods spirit, even in their greatest afflictions. Wicked men even in the sun-shine of their greatest prosperity, not having any assurance of Gods favour, are indeed under darknesse, and in their distresses they are quite overwhelmed with sorrow; but then the man that fears God is full of joy, through the light of Gods coun∣tenance

shining into his heart, even under the darknesse of his saddest calamities: see the Note Esth. 8.16. As for the following words, he is gracious, and full of compas∣sion, and righteous, though many Expositours hold that they are spoken of God, and that herein a reason is given, why unto the upright there ariseth light in darknesse, namely, because God is gracious, &c; yet methinks, the dependance of this clause upon the foregoing words shews clearly that it is spoken of the upright man there mentioned, this being the reason given why light ariseth to the upright in darknesse, namely, because the upright man is gracious, &c.

Vers. 5. A good man sheweth favour, and lendeth; he will guide his affairs with discretion.] It is in the Hebrew, with judgement, that is, justly and judiciously: see the Note Psal. 25.9. But in our Bibles it is rendered, with discretion, which con∣sists in many things: as in ordering his affairs and estate with such frugality and wisedome, that he may still have to give to the poor; in considering when and where it is fit to give, and when and where to lend; in not being too prodigall, nor too penurious; in proportioning his charity according to the persons to whom he affords it; and many other particulars of the like nature.

Vers. 6. Surely he shall not be moved for ever.] See the Notes Psal. 15.5, and 16.8, and 55.22.

Vers. 9. He hath dispersed, &c.] To wit, by distributing his alms amongst ma∣ny, and that with a full hand and chearfully, as the husbandman scatters his seed when he sows his land. And so though his alms be given away, yet his righteous∣nesse remains, as it followeth in the next words, he hath given to the poor; his righte∣ousnesse endureth for ever: for which see the Note above vers. 3. His horn shall be exal∣ted with honour: see the Notes 1 Sam. 2.1. and 2 Sam. 22.3.

Vers. 10. The desire of the wicked shall perish.] This may be understood gene∣rally, of Gods frustrating all the carnall desires of wicked men: yet because in the foregoing words the Psalmist speaks of their fretting at the prosperity of the righteous, The wicked shall see it, and be grieved, &c. it is most probable, that these words are also more particularly meant of the disappointment of all the plots and devices, which the wicked desired to have effected for the ruine of the righteous.

PSALM CXIII.

Vers. 1. PRaise, O ye servants of the Lord.] The Levites may hereby be more pe∣culiarly intended, whose speciall office it was continually to sing forth the praises of God; but all the faithfull servants of God may be comprehended.

Vers. 3. From the rising of the sun, unto the going down of the same, the Lords Name is to be praised.] That is, all the world over; to wit, because the glory of God is ma∣nifestly discovered in his works all the world over. Yet herein may also be imply∣ed, that all nations were to have the glory of God in the work of mans Redempti∣on discovered unto them by the preaching of the Gospel.

Vers. 4. The Lord is high above all nations, &c.] See the Note Psal. 97.9. A chief thing intended is, that God far excels in his majesty and glory all the great ones

that are in the world. And his glory above the heavens: see the Note Psal. 8.1.

Who is like unto the Lord? &c.] See the Note Exod. 15.11.

Vers. 6. Who humbleth himself to behold, &c.] That is, to undertake the care and government of the things that are in heaven; so that, as glorious creatures as the angels are, it is an abasement to the most high God to mind or regard them: and in the earth; yea the meanest of them, as is expressed in the following verse, He rai∣seth up the poor out of the dust, &c.

Vers. 8. That he may set him with princes, even with the princes of his people.] Where it is a greater honour to be a prince, then to be a prince elsewhere, and a greater advantage in other regards; because of Gods speciall favour to them a∣bove other princes, and the great things that God usually doeth for his people a∣bove other nations.

Vers. 9. He maketh the barren woman to keep house, &c.] To wit, by giving her many children, thereby to make up a full family: see the Note Psal. 68.6.

PSALM CXIV.

Vers. 1. WHen Israel went out of Egypt, the house of Iacob from a people of a strange language.] See the Note Psal. 81.5.

Vers. 2. Iudah was his Sanctuary, &c.] That is, The children of Israel (the chief of the tribes being here put for the whole body of the people) became a holy people unto the Lord, being sanctified and set apart from all other nations to be a peculiar people unto himself, in whom he would be glorified, a∣mongst whom he would make himself known, be worshipped and served, as in his temple and Sanctuary; according to that 2 Cor. 6.16. ye are the temple of the living God; as God hath said, I will dwell in them and walk in them, and I will be their God, and they shall be my people: and Israel his dominion; that is, they became a people sub∣ject unto his dominion, over whom he would rule as their king by his word and spirit. And this is said to have been done, when God brought the Israelites out of Egypt, because then, by the many miracles which God wrought for them, he made it manifest that he had taken them to be a peculiar people unto himself, and because by that great work of their Redemption he had indeed purchased them to be his people.

Vers. 4. The mountains skipped like rams, and the little hills like lambs,] That is, At the giving of the Law, the mountainous tops of Sinai and Horeb, and the little rising hills therein, or the mountain of Sinai, and other adjacent mountains and hills, did move and shake as apparently, as when the rams and lambs in a flock do leap and skip; and therefore it is said Exod. 19.18. that the whole mount quaked greatly: see also the Note Psal. 29.6.

Vers. 7. Tremble thou earth at the presence of the Lord, at the presence of the God of Iacob.] Having demanded in the foregoing verse, why the mountains skipped like rams, &c. here the Psalmist, as by way of answering that question, adds these words, Tremble thou earth at the presence of the Lord, &c. as if he had said, Surely it was because they were afraid of the presence of the mighty God of Jacob: thus it

was then, and thus indeed it ought alwaies to be; Tremble thou earth at the presence of the Lord, &c.

PSALM CXV.

Vers. 1. NOt unto us, O Lord, &c.] This is expressed as a prayer of Gods peo∣ple when they were in great danger of their idolatrous enemies, Not unto us, Lord, not unto us, but unto thy Name give glory: as if they had said, We desire, Lord, that thou wouldest deliver us from the tyranny of the heathen; but not that any glory may thereby redound unto us, either for our valour in vanquishing them, or for our righteousnesse, as if we thereby had de∣served any such thing at thy hands, but only that thy Name may be glorified: for thy mercy and for thy truths sake; that is, that hereby it may be manifested how mercifull thou art to thy people, and how faithfull in making good all thy pro∣mises to them.

Vers. 3. But our God is in the heavens, &c.] This is added by way of disdaining that scorn of the heathen mentioned in the foregoing verse, Where is now their God? Our God, say they, is in the heavens, and is therefore a God of infinite majesty and power, having all the creatures in heaven and earth under his command: he hath done whatsoever he pleased; so that all that hath been done in the world, hath been done, because it was his will and pleasure it should so be. And hence they would imply, that as their enemies could not have prevailed over them, but that their God was pleased it should so be; to when he pleased, he could easily restore them to a better condition again.

Vers. 7. Neither speak they through their throat.] It was said before vers. 5. They have mouths, but they speak not; and therefore that which is added here, seems to be meant of somewhat more, to wit, that they could not doe what the brute creatures did, they could not make the least noise to come out of their throats.

Vers. 8. They that make them are like unto them, so is every one that trusteth in them.] That is, they are as stupid and blind, as very stocks and blocks, as their idols are; no more able to oppose the will and power of God, and to hurt his people, then their dead idols were.

Vers. 9. O Israel, trust thou in the Lord, &c.] As if he had said, Though the hea∣then say your trust is in vain, yet be not discouraged; let them trust in such help∣lesse things as their idols are, do you still trust in the Lord: he is their help and their shield; to wit, that trust in him.

Vers. 10. O house of Aaron, trust in the Lord.] These are particularly expressed, because by their place they were bound to be patterns and examples herein unto others.

Vers. 11. Ye that fear the Lord, trust in the Lord.] Some understand this of those that did fear the Lord of other nations, whether they were proselytes that had joyned themselves to the Church of the Jews, or others; yea some look upon it as a prophesy of the calling of the Gentiles. But rather I conceive the drift of these words is, to shew how we are to understand the two foregoing verses, to wit, that

it was only those of Israel, and of the house of Aaron, that did truly fear the Lord, that should find him their help and their shield.

Vers. 12. The Lord hath been mindfull of us, he will blesse us, &c.] As if they should have said, Though God hath afflicted us, yet he hath not cast us off, nor forgot∣ten us; all this while he hath been mindfull of us: God hath formerly remembred us in mercy, and therefore doubtlesse he will blesse us still.

Vers. 14. The Lord shall encrease you more and more, &c.] To wit, in number; or, he will give you daily a supply of new benefits, both temporall and spirituall.

Vers. 16. The heaven, even the heavens are the Lords, &c.] That is, they are his by creation; or he hath taken them to be the place of his habitation, and from thence he orders and disposeth all things, as he pleaseth, that are here below. And the drift of these words is, either to assure Gods people how safely they might trust in God, who had all things under his power and command, and could there∣fore make them instrumentall for their good; or else to illustrate that which is said in the following words concerning Gods love to mankind, but the earth hath he given to the children of men: as if they should have said, The Lord enjoyes an al∣sufficiency in himself in the heavens, which he hath provided for the throne of his glory, neither needs he any of these things that are here below; and therefore it is clear that all these things he hath made merely for mans use and service: where∣in is implyed 1. that this discovery of Gods love and goodnesse and bounty to mankind might let his people see, how confidently they much more might assure themselves, that God would not fail to blesse them; and 2. what just cause there was, that this bountifull provision God had made for man should stir them up to praise God for it; whence it is that those words are added in the following verse concerning their praising God.

Vers. 17. The dead praise not the Lord, neither any that goe down into silence.] That is, into the grave; where there can be nothing but silence, and therefore no pos∣sibility of praising God. But that which they would imply hereby is, that if the Lord should suffer his people to be cut off by their enemies, there would be none left to praise his Name, whereas this was the very end why God gave the earth to the children of men. See the Notes Psal. 6.5, and 30.9.

Vers. 18. But we will blesse the Lord, from this time forth and for evermore.] As if they had said, Thou Lord, preserving us, we thy people shall still in all succeeding ages praise thy Name: and therefore save us for thy Names sake.

PSALM CXVI.

Vers. 1. I Love the Lord, &c.] By the words in the last verses of this Psalm, I will pay my vows in the courts of the Lords house, in the midst of thee, O Ierusalem, it appears that it was composed after the Ark was removed to Jerusalem. And because those expressions vers. 3. The sorrows of death compassed me, and the pains of hell got hold upon me, &c. are much the same with those which David used Psal. 18.6. it seems most probable that this Psalm was also composed by him, and both (it may be) upon the same occasion, which was his deliverance out of the hands of Saul.

Vers. 3. The sorrows of death compassed me, and the pains of hell gat hold upon me.] So he calls his sorrows and pains, not only because he was in apparent danger of death, for which see the Note 2 Sam. 22.6; but also because he was tempted to fear, that the evils that befell him proceeded from the wrath and displeasure of the Lord against him.

Vers. 6. The Lord preserveth the simple, &c.] That is, say some Expositours, those that are plain-hearted, and do sincerely and simply mean what they professe: and this indeed David might well speak with reference to himself, who plainly meant what he professed, and did not cunningly intend any hurt unto Saul, whilst he professed all fidelity to him. But rather I conceive that by the simple here are meant those that lye open to injuries, and are easily circumvented, and that when they are in danger and trouble, are not cunning to work out their deliverance, as many worldly men are, but are wont only with a simple, quiet mind, to commit their cause to the Lord, and to seek and wait for help from him, as children that being helplesse in themselves, do wholly rest upon their parents for help. And this he speaks as from his own experience; I was, saith he, brought low, not know∣ing which way to help my self, and be helped me.

Vers. 7. Return unto thy rest, O my soul.] That is, Be no longer disquieted, but rest thy self quietly, as thou hast formerly done, upon Gods promises and father∣ly providence, and that upon the experience thou hast now had of Gods good∣nesse to thee; for the Lord hath dealt bountifully with thee. They that conceive this Psalm to have been composed after David was delivered from the insurrection of his son Absalom, do otherwise understand this clause; to wit, that now he might expect to rest quietly in his throne again, and peaceably to enjoy the liberty of Gods Sanctuary, as he had formerly done. But the first exposition is clearly the best.

Vers. 8. For thou hast delivered my soul from death, mine eyes from tears, and my feet from falling.] See the Note Psal. 56.13.

Vers. 9. I will walk before the Lord in the land of the living.] That is, say some Expositours, I will daily serve the Lord in his Tabernacle, as long as I live here in this world: see the Note Psal. 27.13. But what is rather meant by walking before the Lord, see again in the Note Psal. 56.13.

Vers. 10. I believed, &c.] To wit, that God would make good his promise to me; or particularly, that God would deliver me out of those streights I was in: therefore have I spoken, to wit, that which he had said before vers. 4. O Lord, I be∣seech thee, deliver my soul; or, therefore have I spoken, that is, therefore have I so of∣ten spoken of the promises that God had made to me, and made open profession of my confidence therein; or it may be spoken with reference to that which he had said before in this Psalm, concerning Gods goodnesse and faithfulnesse to his poor servants, vers. 5, 6: I believed; that is, when I saw how miraculously God had delivered me, my faith was strengthened thereby, and hence hath proceeded this confession which I have here made of my confidence in God. And indeed in the 2 Cor. 4.13. where the Apostle cites these words, he seems rather to apply them to speaking by way of confession, then by way of invocation; We having the same

spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak, &c. As for the following words, I was greatly afflicted, they are added to shew that he was in great distresse even at that time, when he did thus call upon God, or encourage himself in his promises.

Vers. 11. I said in my haste, &c.] See the Note Psal. 31.22: All men are liars; that is, prone to lie, and to deceive those that rely upon their words: and this it is thought David spake in reference to the prophets, Samuel especially, who had anointed him and promised him the kingdome; and that he doth here acknow∣ledge it, purposely to shew how unworthy he was of the mercy which God had afforded him, and that by this discovery of his own wickednesse he might the more magnify Gods goodnesse.

Vers. 13. I will take the cup of salvation, &c.] That is, I will offer unto the Lord a peace-offering of praise; or, I will praise the Lord in a solemn and joyfull man∣ner: for the ground of this expression, I will take the cup of salvation, was, either because in those peace-offerings they were alwaies wont to pour out a drink-of∣fering unto the Lord; or because when the sacrificer came to feast with his fami∣ly and friends on his peace-offerings, the custome was that he took a cup in his hand, and having used a certain form of blessing God for that mercy or delive∣rance, which God had afforded him, he drank, and then caused the cup to passe round to all the rest; and upon this ground it seems they called this cup the cup of salvation, or the cup of blessing. And indeed even to this custome Christ may seem to have had some respect in the institution of his last supper, the cup whereof therefore is called by the Apostle the cup of blessing, 1 Cor. 10.16.

Vers. 15. Precious in the sight of the Lord is the death of his Saints.] This is added as a reason why he would praise the Lord, namely, because by the experience of the Lords preserving him, he had found what precious account God makes of the lives of his faithfull servants: Precious in the sight of the Lord is the death of his Saints; that is, he doth not make light of their deaths, but their lives are very precious in his sight, even after their death he esteems them as his jewels. But see the Note Psal. 72.14.

Vers. 16. I am thy servant, and the son of thy handmaid, &c.] See the Note Psal. 86.16: thou hast broken my bonds; that is, thou hast delivered me out of all my streights and dangers, or from the thraldome whereinto mine enemies would have brought me.

PSALM CXVII.

Vers. 1. O Praise the Lord, all ye nations, &c.] That the Psalmist speaks this, as foreseeing and foretelling that all nations should by Christ be joyned to the Jews, and become his people, is evident, because the Apostle Rom. 15.11. doth expresly alledge this place to prove the calling of the Gentiles.

PSALM CXVIII.

Vers. 1. O Give thanks unto the Lord, &c.] It is evident by many passages in this Psalm, especially by those expressions vers. 22, 23, and 24. The stone which the builders refused is become the head stone in the corner, &c. that it was composed to be sung in some solemn and festivall assembly of the peo∣ple, and that when David was newly settled on the throne of Israel. And therefore it is by almost all Expositours judged most probable, that it was penned when af∣ter the death of Ishbosheth all the tribes of Israel had anointed him to be their king, & he had vanquished the Philistines that at the same time had invaded the land, & thereupon he gathered the chief of the people together, that he might give thanks unto the Lord, & withall that they might remove the Ark to Jerusa∣lem, 2 Sam. 6.1. But yet withall by that passage vers. 22. The stone which the buil∣ders refused is become the head stone in the corner, which is in so many places of the New Testament applyed to Christ, & that vers. 25, 26, Save now, I beseech thee, O Lord, &c. Blessed be he that cometh in the Name of the Lord, which the inhabitants of Jerusa∣lem applyed to Christ, as the promised Messiah, Matth. 21.9. it is as evident, that whilst David speaks in this Psalm of himself, & those things which had befallen him, his principall aim was hereby prophetically to foretell those things that con∣cerned Christ, that was to spring out of his loins. And as for this exhortation, O give thanks unto the Lord, &c. it may be taken as spoken by David, or by the peo∣ple of God, & that principally with respect to that great mercy in exalting David to be their king, or rather in giving Christ to be their king & Saviour.

Vers. 3. Let the house of Aaron now say, that his mercy endureth for ever.] For this and the following verse, see the Notes Psal. 115.10, 11.

Vers. 7. The Lord taketh my part with them that help me, &c.] See the Note Psal. 54.4: therefore shall I see my desire upon them that hate me; see the Note Psal. 91.8.

Vers. 10. All nations compassed me about.] Though of Christ it may be literally and truly said, of whom David was a type, that all nations do set themselves a∣gainst him; yet understanding the words of David himself, it cannot be otherwise meant then of the neighbouring nations; unlesse we take it as a figurative ex∣pression, All nations compassed me about, as if he had said, All the world is set against me, I can no where be safe or quiet.

Vers. 12. They compassed me about like bees, &c.] Though it is not without some contempt that he compares his enemies to bees, yet withall he seeks hereby to imply how he was continually stung and vexed by them, not knowing how by any means to avoid them. And see also the Note Deut. 1.44. As for the following words, he doth thereby shew farther how easily they were ruined: they are quen∣ched as the fire of thorns; which though they be soon set on fire, and make a mighty crackling noise, and yield for a time a more terrible blaze then greater wood will do; yet alas, they are soon consumed in their own flame, and so the fire will be presently out, and they will ••arce leave ••o much as any ashes be∣hind them.

Vers. 13. Thou hast thrust sore at me, that I might fall.] To wit, Thou, O Saul; or indefinitely, Thou, O mine enemy.

Vers. 15. The voice of rejoycing & salvation is in the tabernacles of the righteous, &c.] This may be here laid down as a generall truth; for indeed all Gods righteous servants are sure to see the salvation of God, & they only can & will truly re∣joyce in Gods salvation. But here doubtlesse it is added in reference to that par∣ticular mercy, for which this Psalm was composed. And the meaning is, that all the faithfull throughout the land should, every one even in their own private dwellings, rejoyce for that salvation which God had wrought for David, being glad to see the day whereon so great a change was wrought, & that especially be∣cause they knew that his exaltation to the throne tended to the great good of the whole kingdome. And so the following words, the right hand of the Lord doth valiantly, may be added as that triumphant song, which should be sung in the ta∣bernacles of the righteous.

Vers. 17. I shall not die, &c.] To wit, by the hand of mine enemies. It is as if he had said, Mine enemies have long thirsted & sought after my death; & indeed for many years together I have been, as it were, continually in the very jaws of death, & I have been looked upon no otherwise then as a lost dead man: but I see God hath determined otherwise of me, he hath reserved me for his praise; I shall not die, but live, & declare the works of the Lord. How this may be applyed to Christ, whom the pains of death could not hold, we may easily conceive.

Vers. 19. Open to me the gates of righteousnesse, &c.] That is, the gates of Gods Sanctuary: which are called the gates of righteousnesse, 1. because there the most righte∣ous God had chosen the Sanctuary for his habitation; 2. because there the word of God was taught, the only rule of true righteousnesse; 3. because there the people of God were cleansed from their sins by the sacrifices that they offered up unto God, & so were presented righteous in Gods sight; 4. because there they worshipped & praised God, which was a chief part of their righteousnesse; & 5. & especially, because God required that they should be a righteous people, that presented themselves there in his presence, & did therefore enjoyn, that none that were unclean should be admitted to be there. And indeed this reason seems to be implyed in the following verse, This gate of the Lord, into which the righteous shall enter. Now this David speaks to the Priests & Levites, that had the charge of the doors of the Sanctuary, in reference to that festivity for which this Psalm was composed, whereon he had gathered the people together, that they might praise God for his mercy to them: see the Note above vers. 1. And it is expressed in a poeticall manner, with a kind of triumphant joy, Open to me the gates of righteous∣nesse; as if he should have said, Those gates from which I was so long banished, & which I did so long & so earnestly desire to see, Let them be now opened to me, & my company, I will goe into them, & I will praise the Lord.

Vers. 20. This gate of the Lord, &c.] That is, of the Lords house, into which the righteous shall enter, according to that Isa. 26.2. Open ye the gates, that the righteous nation which keepeth truth may enter in. Now some learned Expositours conceive that in these words David doth covertly intimate, what a change there should be

in matters of religion, now God had exalted him to the throne, to wit, that where∣as in Sauls time the worship of God had been neglected, or at least polluted by profane ungodly wretches; now, by the encouragement that should be given to religion, the house of God should be more carefully frequented, & that by such as did truly fear his Name.

Vers. 22. The stone which the builders refused is become the head-stone of the corner.] That is, the chief foundation corner-stone. This with the three following ver∣ses seem to be the words of the people, congratulating the inauguration of their new king; as those expressions therein may well induce us to think, it is marvel∣lous in our eyes, & we will rejoyce & be glad. But however for the meaning of the words, First, doubtlesse they are meant of David. As builders are wont to cast away some stones, as not fit to be laid in the building, so was David despised and rejected: his own father looked upon him, as not worthy to be presented before Samuel, when he came to anoint one of his sons to be king, 1 Sam. 16.11; his bre∣thren scorned & despised him, 1 Sam. 17.28; & as for Saul, his princes & courtiers, who were as the master-builders in Israel, upon whom the care chiefly lay of rai∣sing & advancing the glory & wel-fare of the Church & commonwealth of Israel, in stead of owning David to be the man ordained of God to be king after Saul, they persecuted him, as a perfidious ungodly wretch, not worthy to be numbred amongst Gods people; they have driven me out this day (saith he) from abiding in the inheritance of the Lord, 1 Sam. 26.19. yea & after Sauls death all the tribes of Israel, but Judah only, sided with Ishbosheth, & would not endure to have David their king. And yet at last in despight of all this opposition, God brought it so about, that he was established king, & so became the foundation corner-stone in that Church & state, whose peace & glory he was a means under God to uphold & raise, & united together those that had been sadly divided & distracted amongst them∣selves. And this is thus recorded, that by considering what a miracle it was, that he should be thus exalted to the throne, men might plainly see, that it was not by any ambitious policy & power of his, that he came to be king, but merely by the decree & mighty hand of God, as is more fully expressed in the following verse, This is the Lords doing, & it is marvellous in our eyes; & consequently, how no∣toriously false all those slanders were, that had been formerly raised of him. But then 2. this is principally meant of Christ, that stone cut out of the mountain without hands, Dan. 2.45. who though he was despised & rejected of men Isa. 53.3. especial∣ly by the Priests, the Scribes & Pharisees, the elders & rulers of the people, that by their place ought to have built up the Church of God, who would not endure that he should be counted the promised Messiah, but on the contrary persecuted him, as a notorious wicked wretch, not worthy to live amongst Gods people, & never left till they had put him to a shamefull death; yet being raised from the dead, he is now ascended into heaven, is now become the foundation, 1 Cor. 3.11. the King & Head of the Church, Ephes. 1.22. the chief corner-stone, who hath joyned together the Jews & Gentiles in one body, in one Church, as the corner-stones in a building do joyn two walls together, & in whom all the building fitly fra∣med together groweth unto an holy temple in the Lord, Eph. 2.20, 21. And indeed so

clear a testimony this is of Christs being the promised Messiah, that to prove this no place in the Old Testament is cited so often by Christ & his Apostles, as this is: see Matth. 21.42. Mark 12.10. Act. 4.11. Rom. 9.32. 1 Pet. 2.4.

Vers. 23. This is the Lords doing; it is marvellous in our eyes.] To wit, This bring∣ing of a poor, despised, banished man to sit on the throne of Israel; & this bring∣ing of a poor crucified man to be the sole Saviour & Monarch of the world.

Vers. 24. This is the day which the Lord hath made.] As if they had said, It is the Lord only that hath given us occasion of keeping this solemn day of rejoycing, & praising his Name together; to wit, by bringing David so miraculously to the throne of Israel: see the Note above vers. 1. And as this is spoken in reference to Christ, it may be meant of the day of our redemption, the day of the Gospel, or the day of the Resurrection of Christ.

Vers. 25. Save now, I beseech thee, O Lord, &c.] Having given us such a king, we beseech thee save him from all evil. It is an acclamation which they were wont to make to their new kings, & so was now used by the people when David came to the Sanctuary to give thanks for the kingdome received. In the Hebrew it is Ho∣schiahna, but in the Greek it is expressed by that word Hosanna, as we may see Mat. 21.9. where the people used this acclamation to Christ when he rode into Jerusa∣lem, as being an acknowledged prophesy concerning the promised Messiah; Ho∣sanna to the son of David, that is, save now, I beseech thee, the son of David; let him be victorious over all his enemies, & let him be preserved in his members unto the end of the world. And the same is implyed in the following words, O Lord, I beseech thee, send now prosperity, to wit, to our king & people.

Vers. 26. Blessed be he that cometh in the Name of the Lord, &c.] That is, Let our king, who cometh by authority & commission from God, that he may represent Gods person, & seek his glory, & may in his stead govern & save his people, let him be praised & extolled of all men; or rather, Let him be blessed of God with all blessings requisite to make his government happy, & a blessing to the people, & that both in his own person & in the successe of all his enterprizes. And this was also applyed to Christ by the people when he rode into Jerusalem, Matth. 21.9. Hosanna to the son of David, blessed is he that cometh in the Name of the Lord; pro∣fessing thereby their faith, that he was that blessed seed, that was sent of God to be a blessing to his people, & that the work of the Lord would surely prosper in his hands. Some take these words to be a part of the acclamation of the people to David when he came to the Sanctuary. But rather they are the words of the priests welcoming David to the tabernacle; for clearly the following words are the priests words to the people, we have blessed you out of the house of the Lord; that is, We, whose office it is to wait upon Gods service in his tabernacle, & to blesse his people in his Name, see Numb. 6.23. we desire the Lord to blesse thee, David, & thy followers, yea we assure you that you shall be blessed, & that in this your king. And indeed if we take the words as spoken in reference to Christ, when Gods ministers do preach the Gospel, what do they but pronounce the people blessed in their Lord & Saviour Christ?

Vers. 27. God is the Lord, &c.] That is, God is the Lord of heaven & earth,

faithfull in performing all his promises; or, the Lord Jehovah, the God whom we serve, & who hath revealed himself to us in his word, is the true almighty God: which hath shewed us light; that is, he hath manifested himself to be such, in that he, & he alone, hath brought us into a joyfull prosperous condition, who lay be∣fore, in the time of Sauls reign, under the darknesse of great sorrows & afflicti∣ons. But especially may it be said that God shewed his people light in giving them Christ, who is the light of the world, Joh. 8.12. & by his word & spirit doth enlighten all his people. Bind the sacrifice with cords even unto the horns of the altar: see the Note Exod. 27.2.

PSALM CXIX.

Vers. 1. BLessed are the undefiled in the way, &c.] This is another of the Alpha∣beticall Psalms: see the Note Psal. 25.1. But here, the Psalm being divided into 22. sections, according to the number of the Hebrew letters, & each section consisting of eight verses, all the verses in the first secti∣on begin with the first letter in the Hebrew Alphabet, all in the second with the se∣cond letter, & so it is in all the sections on to the end of the Psalm. And as for the matter of the Psalm, it seems to be a collection, which David made of the severall meditations that he had had concerning the Word of God, upon his experience of the great benefit he had found thereby in all the various changes of conditi∣on that had befallen him. And hence it is that there is not above two verses at the most, wherein there is not some mention made of the word of God, though it be under different tearms; as namely the 90. & 122. verses.

Vers. 3. They also doe no iniquity, &c.] That is, They do not wittingly allow themselves to live in any sinfull way.

Vers. 6. Then shall I not be ashamed, when I have respect unto all thy commande∣ments.] That is, When not regarding what mine own reason, or other men shall suggest, I shall only mind what thy word enjoyneth, resolving in all things to fol∣low the direction thereof; then shall I not be ashamed: to wit, of any thing I have done, (which is indeed the sure effect of sin, What fruit had ye then in those things whereof ye are now ashamed?) but being free from an evil conscience, I shall be a∣ble with comfort to look God & man in the face, yea though I meet with many crosses & afflictions; & (for this also may be included) I shall not at the day of judgement be of the number of those, who having flattered themselves with vain hopes of salvation, shall be cast off with eternall shame & confusion, Dan. 12.2.

Vers. 7. I will praise thee with uprightnesse of heart, when I shall have learned thy righteous judgements.] To wit, so as to practise them, according to that Joh. 6.45. Every man that hath heard & hath learned of the Father, cometh unto me: & indeed there is no true praising of God, unlesse men praise him by the righteousnesse of their lives, as well as by their words. As for those words, righteous judgements, see the Note Psal. 19.9.

Vers. 8. I will keep thy statutes: O forsake me not utterly.] To wit, neither 1. by withdrawing thy grace utterly from me, though to try me thou shalt see fit to

leave me for a time to my self; nor 2. by hiding thy self over-long from me in a∣ny time of trouble, lest I should be overcome by so sore a temptation.

Vers. 9. Wherewithall shall a young man cleanse his way? by taking heed therto ac∣cording to thy word.] The Psalmist doth particularly here instance in young men, 1. because youth is the time when men do usually make choice what course of life they will take, whether to live piously or profanely; & therefore it is fit that they should especially consider of this, that if they will addresse themselves to live holily & righteously, the only way to doe this is in all things to take directi∣on from the word of God: & 2. because young men, through their folly and weaknesse, & want of experience, & through the violent impetuousnesse of their lusts, are hardliest restrained from their sinfull courses; so that if the word may be effectuall to cleanse them from sin, then much more others.

Vers. 11. Thy word haue I hid in my heart, &c.] Which is done by getting the knowledge of it, by committing it to mind & memory, by thinking seriously of it upon all occasions, by having alwaies a full purpose of heart to keep close there∣to, as the only rule of mans life; & by doing all this out of a high esteem of it, & dear affection to it, as to some precious treasure.

Vers. 12. Blessed art thou, O Lord; teach me thy statutes.] Either by blessed here is meant, that God is praised & blessed of all his creatures, to wit, for his goodnesse & mercy to them, & because he filleth all things with his blessings; & then the argument that David useth here is, that since God was so good & gracious, & rea∣dy to give all his creatures occasion to blesse him, therefore he would also deal so with him, by teaching him his statutes: or else that God is absolutely blessed & happy in & of himself, & consequently the fountain from whence all blisse is deri∣ved unto the creatures; & so upon this account he desires God to teach him his statutes, that thereby he might become a sharer of his blessednesse.

Vers. 17. Deal bountifully with thy servant, that I may live & keep thy word.] Two things therefore David here desires of God: 1. that God would preserve his life, which seemed to be in extreme danger; & 2. that being so preserved he might consecrate his life wholly to God service, not desiring to live for any other cause, but that he might keep his word. And to this some adde, that under these words, that I may live, he desires of God the spirituall life of grace; or that he might live chearfully & comfortably, as being assured of Gods favour, which is indeed only worthy the name of living.

Vers. 18. Open thou mine eyes, that I may behold wondrous things out of thy Law.] This may be meant of the wonderfull wisedome, holinesse, righteousnesse & equi∣ty, &c. which do shine forth in Gods law; of the wonderfull rewards there pro∣mised to the righteous, & the punishments denounced against the wicked; the wonderfull works of God recorded in his word; but especially of the wonderfull & incomprehensible mysteries of the Gospel; for the discovery whereof David had the more cause to desire the illumination of Gods spirit, because they were only made known by dark types & shadows in those times of the Law.

Vers. 19. I am a stranger in the earth, &c.] See the Note Gen. 47.9. This is laid down as the ground of the following petition, hide not thy commandements from me;

that is, suffer not thy commandements, for want of the illumination of thy spirit, to be hidden from me: & that 1. because being but a stranger upon earth, & ha∣ving but a while to continue here, it was fit that his chief care should be for hea∣ven, the land of rest where he was to dwell for ever & ever; & 2. because being therefore here alwaies travelling towards heaven, he had need of continual dire∣ction from the word of God, to guide him in the way thither, & that the rather, because naturally he knew no more of the way that leads to heaven, then men do know the way that leads from one place to another, when they are in a strange countrey: see also the Note Psal. 39.12.

Vers. 20. My soul breaketh for the longing that it hath unto thy judgements at all times.] That is, My spirit fails or faints within me; or, my soul, in her eager de∣sires after thy judgements, is as the broken & chawned earth when it gapes after the rain; or, I do so earnestly long after thy judgements, that my heart doth e∣ven break through grief when I cannot come to enjoy them.

Vers. 21. Thou hast rebuked the proud that are cursed, &c.] That is, Thou hast de∣stroyed the proud contemners of thee & of thy laws: (for the word rebuked see the Note Psal. 6.1.) which do erre from thy commandements; that is, that out of pride & stubbornnesse refuse to walk in the waies that God hath enjoyned them. Now the drift of the Psalmist in alledging this was, to imply, that even by the judge∣ments of God upon those that despised his laws, he might well be quickned in a holy endeavour carefully to observe them.

Vers. 22. Remove from me reproach & contempt, &c.] That is, Free me from that reproach & contempt which wicked men have cast upon me; for I have kept thy testimonies, & therefore have I no way deserved those foul aspersions; but indeed it is for my keeping so close to thy testimonies, that they have reproached me: or, for I have kept thy testimonies, that is, I have not been ashamed of thee & thy ser∣vice, I have not abandoned thy truth, & thy waies, because of their reproaches; & therefore I hope thou wilt clear mine innocency against thē that falsly accuse me.

Vers: 23. Princes also, &c.] As if he had said, Not only the meaner sort of peo∣ple, but even Princes did sit & speak against me; to wit, not only as they casually met together in private, but especially when they sat in counsell together, yea when they sat in the seat of judgement, (for so much those words did sit & speak a∣gainst me seem to imply:) but thy servant did meditate in thy statutes; to wit, thereby to comfort my self, to strengthen my faith, & to learn how to carry my self in such a condition. And hereby he would imply also, that their speaking against him did no way beat him off from the waies of piety, but rather encouraged him in them.

Vers. 24. Thy testimonies also are my delight, & my counsellors.] David seems to speak here as a prince, that doth nothing without the advice of his privy counsell. And this he opposeth to that in the foregoing verse, as if he had said, Whilst prin∣ces sat together, & took counsell against me, I betook my self to thy testimonies, & they were the men of my counsell, as it is in the Originall.

Vers. 25. My soul cleaveth unto the dust, &c.] To wit, through extreme distresse & danger, or through grief & terrours of conscience: but see the Note Psal. 44.25.

quicken thou me according to thy word; see the Notes Psal. 71.20, and 80.18.

Vers. 26. I have declared my waies, &c.] That is, all my streights and sorrows, temptations & sins, every state & condition wherein I was, all my businesses and undertakings, I have still made them known to thee: & thou heardest me; to wit, in doing for me what withall I then desired of thee: teach me thy statutes; as if he had said, hear me therefore in this, as thou hast done formerly for other things.

Vers. 27. Make me to understand the way of thy precepts; so shall I talk of thy won∣drous works.] That is, the wonderfull works that thou shalt work in doing this for my poor soul, how herein thy power hath been magnified in my weaknesse; or, the wonderfull works recorded in the word, for which see the Note above vers. 18. And the drift of this is, to set forth, either 1. that if God would teach him, then he would be ready upon all occasions to teach others; or 2. how it would chear him in his afflictions, making him with great joy to talk of the wonders of Gods word, if the Lord would effectually teach him the way of his precepts. And indeed unlesse men understand Gods word, it is not possible they should take a∣ny delight in talking of it.

Vers. 28. My soul melteth (or, as it is in the Hebrew, droppeth) for heavinesse.] The meaning is, either that his soul did melt away, as it were, into tears, drop by drop; or that his strength did by little and little wast and passe away like water.

Vers. 29. Remove from me the way of lying, &c.] This may be meant either of the way of errour in doctrine, or of the way of sin, which may be called the way of lying, because it deceives those that walk in it, & men are usually drawn there∣into by the false impostures of the world & the devil. And this he desires may be removed from him, because he knew that his own corrupt nature was inclina∣ble thereto, though for the present he walked in the way of truth, as he professeth in the next verse. And accordingly we must understand the following clause, & grant me thy law graciously; that is, let me have that still to be the rule of my life, imprint it in my heart, that I may live according to the directions thereof.

Vers. 31. I have stuck unto thy testimonies; O Lord, put me not to shame.] That is, say some Expositours, Suffer me not to fall into any such sinfull course, as may expose me to shame amongst men, & likewise fill mine own conscience inwardly with confusion. But rather his desire is, that God would not by denying his re∣quests, or hiding himself from him in his troubles, frustrate the hopes that he had in him, & so overwhelm his spirit with shame & confusion, & give occasion to wicked men to insult over him; but rather that he would give him cause still to persevere in the waies of his commandements, with full assurance of his love & favour. Or else his request in these words may be only this, that God would not suffer wicked men to reproach him for his care & endeavour to keep his com∣mandements.

Vers. 32. I will run the way of thy commandements, &c.] That is, I will chearful∣ly & zealously observe thy commandements: when thou shalt enlarge my heart; which is meant of working in him 1. a greater measure of knowledge; for so in regard of his great knowledge it is said of Solomon 1 Kings 4.29. that God gave Solomon wisedome & understanding exceeding much, & largenesse of heart, &c. see the

Note there; 2. more strong degrees of love to God & to his word, &c. as Paul expresseth his ardent love to the Corinthians 2 Cor. 6.11. O ye Corinthians, our mouth is open unto you, our heart is enlarged; & 3. & especially, an encrease of com∣fort & joy through the assurance of Gods love & favour in Jesus Christ; for thus also the joy of the Church is set forth upon the conversion of the Gentiles Isa. 60.5. thine heart shall fear, to wit, with admiration, & be enlarged, to wit, with joy, because the abundance of the sea shall be converted unto thee, &c. And indeed, as sorrow streighteneth the heart, so joy doth dilate & enlarge it: & this spirituall joy is the true well-spring of all free, forward & chearfull obedience.

Vers. 36. Encline my heart unto thy testimonies, & not unto covetousnesse.] And so consequently not unto any other sinfull lusts. Only covetousnesse is particular∣ly expressed, because that doth in a speciall manner take men off from the love & study of Gods law, & is the root of all evil: & hereby also is implyed, that Gods testimonies are better then all riches.

Vers. 37. Turn away mine eyes from beholding vanity, &c.] That is, from look∣ing so after vain things, as for them to neglect thy law, from beholding them so, as thereby to be brought inordinately to affect them, & to be intangled in any sinfull practise: & quicken thou me in thy way; that is, direct me so in thy way, that I may live thereby; or, cause me to live according to thy laws; or (which I like the best) cause me to walk on with all livelinesse & chearfulnesse & zeal in the way of thy commandements.

Vers. 38. Stablish thy word unto thy servant, &c.] That is, By thy spirit assure me that thy promises shall be made good to me; or, Perform what thou hast promised to thy servant: who is devoted to thy fear; that is, who am only desirous & carefull, that I may continually persevere in thy fear, & who am therefore one of those to whom those promises are made.

Vers. 39. Turn away my reproach, which I fear, &c.] I conceive that this is much the same with that which he had said before vers. 31. O Lord, put me not to shame; for which see the Note there. Yet some Expositours do limit this to the reproach of loosing the kingdome promised, or the reproaches which he feared would be∣fall him for the sin which he had committed in the matter of Uriah: & again o∣thers, with more probability, because of those words, which I fear, do understand it of the reproach which shall be the portion of the wicked at the day of judge∣ment; as if he had said, The reproaches of men I fear not, but that which I fear is, lest I should be cast off with shame before thy tribunal; let not that, I beseech thee, Lord, be my portion: or else, of his fear lest the word & truth of God should suffer reproach by his means, as if he had in vain made his boast of them. And accordingly we must understand the following clause, for thy judgements are good, that is, they are holy & just, righteous & faithfull, profitable & delightfull to those that observe them: as if he should have said, Therefore let them be so to me, let me not be ashamed of the hope I have placed in them; or, Therefore cause me still to cleave close to them, and not to bring reproach upon my self by any sinfull swerving from them; or, Therefore it is not sit that I should be erproached by men as an evil doer, as long as I observe these good judge∣ments,

and make them my rule in all things whatsoever.

Vers. 40. Behold, I have longed after thy precepts; quicken me in thy righteousnesse.] That is, quicken me in thy law, which is exactly righteous, & the only rule of true righteousnesse; see the Note above vers. 37: or, quicken me according as thou art a righteous God; see the Note Psal. 5.8: & what is meant by quickning, see in the Note above vers. 25.

Vers. 42. So shall I have wherewith to answer him that reproacheth me, &c.] That is, to confute & stop the mouths of them that reproach me, for being so strict in my waies, & for trusting in thy word; namely, by shewing how God hath made good his promises to me: for I trust in thy word; it is as if he had said, & therefore let me have wherewith to answer those that reproach me for my confidence therein.

Vers. 43. And take not the word of truth utterly out of my mouth, &c.] As if he had said, Whereas I have hitherto made profession of thy truth, & gloried of thy pro∣mises, bring me not now into such a condition, either by withholding thy grace, or by not affording the help thou hast promised me in my trouble, that I should now be afraid to professe thy truth, or to glory of thy promises, as I have done; at least though thou mayest, to try me, leave me in such a condition for a time, yet let it be but for a time, take not the word of truth utterly, that is, for ever, out of my mouth: for, saith he, I have hoped in thy judgements, that is, thy word & promises; or the judgements thou hast threatned against wicked men, & which thou hast said thou wilt execute on the behalf of thy faithfull servants.

Vers. 45. And I will walk at liberty.] That is, chearfully, willingly, securely, as being delivered from the bondage of sin, & freed from those doubts & fears and terrours, wherewith wicked men are perplexed. It is in the Hebrew, I will walk at large, for which see the Notes Psal. 4.1.

Vers. 48. My hands also will I lift up unto thy commandements, &c.] That is, I will with all earnestnesse endeavour to doe what is therein enjoyned: or, I will with all eagernesse embrace and study them; as men reach forth their hands to those things they do most earnestly desire. Yet some conceive that in these words the Psalmist alludes to the lifting up of the hands in swearing or prayer, & that he de∣sired to imply thereby, that he would bind himself by an oath to the observation of Gods laws, or that he would addresse himself to the study of them, with prayer to God for assistance therein.

Vers. 51. The proud have had me greatly in derision, &c.] That is, They have de∣rided me with all possible bitternesse, & that continually day by day: And who he means by the proud, see in the Note above vers. 21. Yet have I not declined from thy law; that is, from the study of thy law, from the waies of piety therein pre∣scribed, or to seek redresse or comfort in my troubles any other way then from thy word.

Vers. 52. I remembred thy judgements of old, O Lord, & have comforted my self.] Some by Gods judgements here understand the laws of God, which were written in mens hearts from the first creation. But though these may be included, yet it is clear that the righteous acts of the Lord, recorded in the Scriptures, which God as a just judge had executed in all ages, according to the threatnings annexed to

his laws, both in the punishments of the wicked, & the deliverances of his righte∣ous servants, are the judgements wherewith David is said here to have comforted himself.

Vers. 53. Horrour hath taken hold upon me, because of the wicked that forsake thy law.] That is, it causeth a grievous terrour & trembling to seize upon me; to wit, out of zeal for Gods glory, & indignation against such wicked wretches, for their presumptuous and grievous sins; & partly also out of grief for the sore pu∣nishments which he knew their wickednesse would bring upon them, & haply the common calamities they might also bring upon others. And some adde also that their wickednesse made him afraid of his own falling into the like enormities.

Vers. 54. Thy statutes have been my songs in the house of my pilgrimage.] That is, in the daies of my pilgrimage here in my earthly tabernacle; see the Note Gen. 47.9: or, whilst I lived in exile, wandring up and down from one place to another. And by saying that Gods statutes were his songs he means, either that he made or sung Psalms & songs concerning Gods statutes; or else that the remembrance & meditation of Gods statutes was as delightfull to him as songs, and that in his exile: though he were then subject to many miseries, griefs & fears, & were de∣prived of the comfort of Gods Ordinances, & of serving God in his Sanctuary; yet then the meditation of Gods statutes yielded him much refreshing comfort: as travellers use to delight themselves, & to take away the wearisomenesse of their journey, by singing songs together as they goe along; so did he delight himself in the time of his exile, by thinking on Gods statutes.

Vers. 55. I have remembred thy Name, O Lord, in the night, &c.] To wit, when o∣thers slept, & when men do usually take greatest liberty to sin against thee; or, when sorrow doth ordinarily lye heaviest upon men, then did I remember thee, to wit, with joy, see the Note Job 35.10. And then those words are added, & have kept thy law, because indeed they that do often and seriously keep God in their thoughts, they must needs be rendred carefull to observe his commandements.

Vers. 56. This I had, because I kept thy precepts.] To wit, all these benefits be∣fore mentioned; or more particularly with reference to what he had said in the two foregoing verses, this, that I have been thus comforted in my greatest affli∣ctions, that Gods statutes were my songs in my pilgrimage, &c. Yea some refer this both to his comforts & to his afflictions; This I had, that is, thus I was persecu∣ted, & thus I was comforted, because I kept thy precepts.

Vers. 57. Thou art my portion, O Lord, &c.] See the Note Psal. 16.5: I have said, that I would keep thy words; to wit, that I may be sure to keep mine interest in thee, which I have chosen as the only happinesse I desire.

Vers. 59. I thought on my waies, &c.] That is, the waies wherein I was to walk; before I did any thing, I considered seriously with my self whether it were war∣rantable or no: & turned my feet unto thy testimonies; that is, I was carefull to doe that only which was agreeable to thy word. Or thus rather, I thought on my ways; that is, on my former course of life: & turned my feet unto thy testimonies; that is, where I found that I had gone awry, I reformed my life according to thy testi∣monies.

Vers. 62. At midnight I will rise to give thanks unto thee, &c.] Where I can have no respect to the applause of men, but only to approve my self unto thee, who seest in secret; but see also the Note above vers. 55: because of thy righteous judge∣ments; see the Note above vers. 43, & Psal. 19.9.

Vers. 66. Teach me good judgement & knowledge, &c.] To wit, that I may not only know thy law, but also may be able thereby to judge rightly of things that differ, & may not mistake errour for truth, & evil for good: for I have believed thy commandements; that is, I have been fully perswaded that they were thine, and have accordingly embraced them as worthy to be obeyed: as if he should have said, Teach me therefore to understand them more fully, that I may more fully believe, embrace & obey them.

Vers. 69. The proud, &c.] See the Note above vers. 21: have forged a lie against me; see the Note Job 13.4: but I will keep thy precepts with my whole heart; as if he should have said, their lies shall not beat me off from the obedience of thy laws; or, thereby I shall be best able to stop their mouths, or at least I shall be sure that their lies & plots against me shall never doe me any hurt.

Vers. 70. Their heart is as fat as grease.] That is, it is grosse and carnall, and through outward pomp & plenty puffed up with pride & arrogance, sottish & stu∣pid & unteachable (as indeed when mens hearts are overgrown & oppressed with fat, such men are usually noted to be dull & foolish,) senselesse & void of feeling, (see the Note Job 15.27.) stiffe & hard & obstinate, according to that Isa. 6.10. make the heart of this people fat, which is expressed by the Evangelist Joh. 12.40. in these words, He hath blinded their eyes, & hardened their heart.

Vers. 73. Thy hands have made me & fashioned me, &c.] See the Note Job 10.8. Some conceive that the first words, Thy hands have made me, are particularly meant of the creation of his soul, & the next, & fashioned me, of the forming his body. However the ground whereon he infers the following request, give me un∣derstanding, that I may keep thy commandements, may be twofold: 1. because being Gods creature, he was thereby obliged to serve him, & therefore desires herein assistance from God; & 2. because God is indeed the readier to doe good unto man, because he is the work of his hands.

Vers. 74. They that fear thee will be glad when they see me, &c.] That is, when they shall see that thou hast instructed me in the knowledge of thy law, and that hereby I am brought to keep thy commandements, & (we may adde too) when they shall see that all thy promises are in the conclusion made good to me, they shall rejoyce not only on my behalf, but also on their own; see the Note Psal. 34.2: because I have hoped in thy word; that is, considering that this befell me be∣cause I hoped in thy promises, this shall encourage them to expect the same grace.

Vers. 75. I know, O Lord, that thy judgements are right, &c.] That is, all those judgements wherewith thou dost either punish the wicked, or correct thy righ∣teous servants; as is evident by the following clause, & that thou in faithfulnesse hast afflicted me. Yet if by judgements here be meant Gods precepts, then we must understand this place thus; as if he had said, Though thou hast sorely afflicted

me, yet I know that every passage of thy word is just & right, & that it is in faith∣fulnesse that thou hast afflicted me.

Vers. 76. Let, I pray thee, thy mercifull kindnesse be for my comfort.] That is, Though thou dost afflict me, yet by teaching me, and causing me to believe thy mercifull kindnesse revealed in thy word, support, I beseech thee, & comfort me in mine afflictions: or rather, Let thy mercifull kindnesse be for my comfort, to wit, by giving me grace to keep thy precepts; or, by delivering me out of my distresses and troubles.

Vers. 77. Let thy tender mercies come unto me, &c.] See the Note above vers. 41: that I may live; to wit, chearfully & comfortably in the assurance of thy love; with∣out which indeed men are but as dead men, even whilst they live.

Vers. 78. Let the proud, &c.] See the Note above vers. 21. be ashamed, see the Note Psal. 6.10: for they dealt perversely with me without a cause; that is, unjustly, & wickedly, out of mere malice & perversenesse of spirit: but I will meditate in thy precepts; see the Note above vers. 23.

Vers. 79. Let those that fear thee turn unto me, &c.] That is, say some Exposi∣tours, Let such as these be mine acquaintance: I care not for the society of wick∣ed men. But there are two other expositions that are more probable: to wit, 1. that David desires that such godly men as had forsaken him or been estranged from him, being misled by delusions & false reports, or beaten off by the troubles & low condition whereinto he was fallen, might again be brought to joyn them∣selves with him in a way of amity & friendship, & take his part, & (some adde too) embrace him as their king, being convinced of the equity of his cause, by the judgements of God upon his enemies; or rather, 2. that he desires the godly would turn to him, that is, look towards him, that beholding in him an example of Gods faithfulnesse to his righteous servants, they might be strengthened and comforted concerning themselves. See the Note above vers. 74.

Vers. 82. Mine eyes fail for thy word, &c.] That is, with waiting for that salva∣tion & mercy which thou hast promised in thy word; see the Notes Deut. 28.32. & Job 11.20: saying, When wilt thou comfort me? to wit, by affording me the deli∣verance & mercies I have long waited for.

Vers. 83. For I am become like a bottle in the smoke.] That is, my body is scorch∣ed & black with extreme misery, see the Note Job 30.30; or, my skin through my leannesse is withered, wrinkled, and shrunk up, & so it is every day more and more with me, as it is with a skin bottle or bladder hung up in the smoke; yea I am no more esteemed & regarded amongst men, then such a bottle would be.

Vers. 84. How many are the daies of thy servant? &c.] That is, the daies allotted to me, wherein I must continue under this oppression & misery? or, the daies of my life? as if he should have said, They are but few, I have not long to live; therefore let me not spend those few daies I have to live, without seeing thy pro∣mise made good to me. When wilt thou execute judgement on them that persecute me? But see the Note Psal. 89.47.

Vers. 85. The proud have digged pits for me, which are not after thy law.] Some conceive that there is an allusion in these words to that law Exod. 21.33, 34.

concerning digging of pits, & that hereby he seeks to aggravate the wickednesse of his enemies, that whereas Gods law provided for the security of beasts, that no pits should be digged & left uncovered to the endangering of them, their wick∣ednesse must needs be very great, that did secretly digge pits purposely that men might fall into them. But whether it be so or no, doubtlesse the drift of this clause was to represent his enemies to the Lord, as worthy for their wickednesse to be destroyed; The proud have digged pits for me, which are not after thy law: which is as if he had said, They regard not thy law, but what they please they will doe, though it be never so contrary to thy commands.

Vers. 86. All thy commandements are faithfull, &c.] That is, All thy laws, toge∣ther with all thy promises & threatnings annexed, are most true & faithfull: and whereas therefore they favour innocency & righteousnesse, & are against all inju∣stice & wrong, they that depend on the salvation promised therein to those that observe them, shall doubtlesse never be deceived. And hereupon he infers, they persecute me wrongfully, help me: as if he had said, they therefore that persecute me for keeping these thy righteous laws must needs doe it wrongfully; & therefore thou that art a faithfull God help me against mine unjust oppressours.

Vers. 87. They had almost consumed me upon earth, &c.] By adding those words (upon earth) he implyes, that however they had dealt with him here, he had hope of a better life in heaven, whereof he was sure they could never deprive him.

Vers. 88. Quicken me after thy loving kindnesse.] See the Note above vers. 25.

Vers. 89. For ever, O Lord, thy word is settled in heaven, &c.] That is, thy promi∣ses stand firm for ever with thee in heaven, though they may seem to fail upon earth, when things come to passe, which seem to be contrary to what thou in thy word hast said shall be. Or else the meaning may be, that the eternall certainty & efficacy of Gods word is clearly to be seen in the permanency of the heavens: for why do the heavenly lights, & orbes, & all things therein continue in their beings & motions from their first creation, but because God hath said that it shall so be? from whence the Psalmist would imply, that accordingly also the promises that God hath made to his people in the written word must needs be of the same eter∣nall efficacy & certainty, & sure to be accomplished in their seasons, notwithstand∣ing all the strange alterations & confusion that seem to be in the things that are here below. And this exposition may seem the more probable, because in the fol∣lowing verses he alledgeth likewise the stability of the earth by the same word of God vers. 90. Thy faithfulnesse is unto all generations; thou hast established the earth & it abideth, & the continuance of all the creatures both in heaven & earth in their se∣verall stations and operations, as from the beginning God did appoint, vers. 91. They continue this day according to thy ordinances &c. & all this to prove, that there∣fore he might safely build upon the sure accomplishment of Gods promises, which he expresseth vers. 92. Except thy law had been my delight, I should then have perished in mine afflictions.

Vers. 96. I have seen an end of all perfection, &c.] That is, I have found by clear reason, and partly by mine own experience, that the most excellent of all the crea∣tures, & the greatest perfection that is in them, are but finite: namely in that 1.

they are subject to fail & vanish, & come to an end; & 2. all the good that is in them may be comprehended within certain limits; they are not able to give full contentment to a mans mind, or support to his heart, at least in all conditions & afflictions. But thy commandement is exceeding broad; to wit, in that 1. it compre∣hends infinite & incomprehensible treasures of wisedome & knowledge; nothing pertaining to holinesse or happinesse is wanting in it, nothing requisite for the di∣rection of all men in all conditions; neither is it possible to expresse the innu∣merable benefits which it yields to those that enjoy it: and 2. it is to be an eter∣nall rule of truth & righteousnesse unto the Church, according to that Matth. 24.35. Heaven & earth shall passe away, but my words shall not passe away; & when all earthly things shall fail men, the word shall still be a sure counsellor and com∣forter to them: it shall support them in all afflictions, even unto death, and the comforts thereof shall abide with them for ever.

Vers. 98. Thou through thy commandements hast made me wiser then mine enemies, &c.] To wit, not only because thereby he became wise unto salvation, which is the only true wisedome, far above the worldly wisedome of his enemies; but also because this wisedome of walking in Gods waies was more prevalent to preserve him, then the craft & policy of his enemies was to insnare & destroy him. And ob∣servable it is, that the great politicians in Sauls Court, that were advanced to high places for their great wisedome & subtilty, were of the chief of those enemies of whom David here professeth, that he excelled them in wisedome. For they are ever with me; that is, thy commandements are rooted in my heart; I do alwaies think & meditate on them, & make them my Rule in all things.

Vers. 99. I have more understanding then all my teachers.] Through Gods abun∣dant grace, the faithfull do many times outstrip their godly teachers in know∣ledge & piety. Yet because David spake not this by way of boasting, but to set forth the great benefit of being taught out of Gods word, it is not improbably thought by some Expositours, either that David spake this of those that had in∣structed him in humane learning, meaning that from the word of God he had learnt wisdome farre excelling that which they had taught him; or else of those that were publick teachers in the Church, but yet were in those corrupt daies of Saul carried away, as well as others, with the common iniquity of the times, and haply in their very teaching complyed with the humours of Saul, his princes and courtiers.

Vers. 104. I hate every false way.] That is, every way of errour & sin; for these are called false waies, both because they are not agreeable to the word of truth, and likewise because they will surely deceive those that expect any good from them.

Vers. 108. Accept, I beseech thee, the free-will-offerings of my mouth, &c.] That is, say some Expositours, the vows and promises before mentioned, that he would keep Gods laws, such as that vers. 106. I have sworn, & I will perform it, that I will keep thy righteous judgements. But it is rather meant of his prayers & praises, the Psalms which he composed & sung to the praise of God, which are tearmed the calves of our lips Hos. 14.2. see the Notes also Psal. 50.14, 15. And it may well be that in

this request he had respect unto his exile, desiring, that seeing in that regard he could not offer any other sacrifices, God would therefore accept of these free-will-offerings of his mouth.

Vers. 109. My soul is continually in my hand.] That is, My life is continually in danger. The expression seems to be taken from the condition of souldiers in bat∣tel, who may well be said to have their soul in their hands, because they are in such continuall danger, that unlesse they secure themselves by a strong hand, they are but dead men. But see the Notes Judg. 12.3, & Job 13.14.

Vers. 111. Thy testimonies have I taken as an heritage for ever.] To wit, as chu∣sing & esteeming them above all things whatsoever. See the Note Deut. 33.4.

Vers. 113. I hate vain thoughts, &c.] That is, I hate not only the doing, but e∣ven the very thinking of evil; though I cannot wholy keep such thoughts out of my mind, yet I hate & resist them. But because the following clause, but thy law do I love, is added as in opposition to this, therefore the most of Expositours do particularly understand this of all humane inventions, wherewith men merely out of their own carnal reason might think to serve & please God, or might flatter themselves in any way not truly agreeable to Gods word; and that these they are which David here professeth were hatefull to him, & that because he only made the law of God the rule of his life.

Vers. 116. Vphold me according to thy word, that I may live, &c.) That is, Uphold & preserve me alive, maugre the rage of mine enemies; or uphold me in faith, and piety, & comfort, that so my soul may still be quickned with the grace, & chea∣red with the comforts of thy spirit. And to the same purpose is the following verse, Hold thou me up, and I shall be safe, &c.

Vers. 118. Thou hast troden down all them that erre from thy statutes, &c.] To wit, though they were never so high, & did never so proudly exalt themselves against thee: for their deceit is falsehood; that is, either 1. the shews of piety, wherewith such men deceived the world, are false and counterfeit; or rather 2. there is no∣thing but falsehood in their fraudulent practises, wherewith they seek to ruine Gods faithfull servants, which must needs therefore make them hatefull to God, who is a God of truth; (& herein David might have respect to the false slanders which his enemies raised against him) or 3. all the subtle devices, wherewith they seek to prevail against the faithfull, do usually fail them, and come to nothing, themselves being often taken in the snares which they layd for others; or 4. (which most Interpreters do pitch upon) the imaginations & carnall confiden∣ces, wherewith they flatter themselves to the deceiving of their own souls, either concerning any good they expect in their waies of wickednesse, or concerning their hopes of securing themselves, & escaping the judgements of God, prove alwaies in the conclusion lying vanities. However the Psalmists drift here, in ad∣ding this concerning the dreadfull end of wicked men, is to imply, that for this partly he was the more carefull not to doe as they did, but to study Gods law, that he might walk in his waies & trust in his goodnesse, as is more evident in the following verse.

Vers. 119. Thou puttest away all the wicked of the earth like drosse, &c.] That is,

Though wicked men live a while mingled amongst thy faithfull people, as drosse is with gold & silver, yet at last thou art wont to take them away, even the greatest as well as the meanest, as drossy, worthlesse things, that so thy Church may be the purer: through thy fiery indignation they suddenly vanish away like smoke, e∣ven as drosse consumes away in the fining of metals. Therefore I love thy testimo∣nies; to wit, because I am thereby taught so to live, that I may not thus perish with the wicked; & because this severity of thine against the wicked makes me the more highly to prize that word, wherein thou hast made known the riches of thy grace towards thy chosen people.

Vers. 120. My flesh trembleth for fear of thee, and I am afraid of thy judgements.] To wit, as being terrified with the judgements which God executed upon wicked men; of which he had spoken in the two foregoing verses. See also the Note Psal. 42.6.

Vers. 121. I have done judgement & justice, &c.] As if he should have said, And it is therefore without cause that mine enemies persecute me; & hereupon he infers, leave me not to mine oppressours.

Vers. 122. Be surety for thy servant for good, &c] That is, Interpose thy self be∣twixt me & mine enemies, & rescue me from their tyranny & oppression, (as sure∣ties do poor debtours out of the hands of their cruel creditours) & that by un∣dertaking to plead my cause, & to assert mine innocency.

Vers. 126. It is time for thee, Lord, to work, &c.] To wit, to doe that which is thy proper work, as thou art the just judge of the whole world; that is, to punish & suppresse the wicked, & to make good thy promises by helping thy poor ser∣vants out of their hands: as if he had said, Whatever becomes of me, it is time for thee, Lord, to work, for the vindicating of thine own glory. For they have made void thy law; to wit, in that they had no respect to it, but did merely what they plea∣sed themselves, as if there had been no law, to which they were bound to submit themselves; yea in that they forced others to disobey it, & persecuted those that would have made it their rule; & especially too in that by their false glosses, & perverting of Gods laws, they made them of none effect. However it was not the purpose of the prophet hereby to prescribe God a time; only he seeks to God for deliverance, by pleading how seasonable it was to take vengeance on the wick∣ed, when they were so ripe for judgement.

Vers. 127. Therefore I love thy commandements above gold, &c.] That is, Because I saw that wicked men did so generally slight & make void thy law, therefore ad∣miring their blindnesse and madnesse herein, out of a holy indignation against them & that thy service might not wholly fall to the ground, my love to thy law became the more fervent; or, Because I was perswaded that God would under∣take the defence of the righteous, & would not let the wickednesse of the wicked go alwaies unpunished, therefore I did the more affectionately love thy law. And to the same purpose is that which follows in the next verse.

Vers. 128. Therefore I esteem all thy precepts concerning all things to be right, &c.] That is, For the same reasons, (to wit, those mentioned in the foregoing Note) I am the more assuredly perswaded of the righteousnesse of thy whole law, and

do the more heartily embrace it: and I hate every false way; see the Note above vers. 104.

Vers. 129. Thy testimonies are wonderfull, &c.] See the Note above vers. 18: there∣fore doth my soul keep them; that is, even out of that reverence which in this regard I bear to them, I do willingly & heartily observe them.

Vers. 130. The entrance of thy words giveth light, &c.] That is, When thy words enter a mans heart, & make a sanctifying impression therein, then they enlighten his soul; or rather thus, When men do first enter upon the study of thy word, they shall presently find their understandings enlightned thereby: it giveth understand∣ing to the simple; see the Note Psal. 19.7.

Vers. 132. Look thou upon me, &c.] This David might say, either with respect to the false slanders that were raised against him by his enemies, from which to clear himself, he desires that God would look upon him, & take notice of his inno∣cency; or with respect to his apprehension that God had for a time seemed to turn his back upon him, which makes him therefore desire that God would again look favourably upon him; &, saith he, be mercifull unto me, as thou usest to doe unto those that love thy name; which is as if he had said, Though in this great misery I am in thou seemest to hide thy self from me, yet knowing that all thy faithfull ser∣vants have in all ages found thee mercifull to them, this emboldens me to begge of thee, that thou wouldest deale with me, as thou art wont to deale with those that sincerely love thee.

Vers. 139. My zeal hath consumed me.] See the Note Psal. 69.9.

Vers. 140. Thy word is very pure.] It is in the Hebrew tried or refined; for which see the Notes 2 Sam. 22.31. & Psal. 12.6.

Vers. 142. Thy righteousnesse is an everlasting righteousnesse, &c.] To wit, the righteousnesse of God revealed in his word, as it contains both an eternall rule of righteousnesse for men, and also promises and threatnings, that shall be alwaies found righteous & faithfull; which is evident by the following clause, & thy word is truth: see also the Notes Psal. 111.7, 8.

Vers. 143. Thy commandements are my delight.] He means the commandements with the promises annexed, or the whole doctrine of life & salvation revealed in the word.

Vers. 148. Mine eyes prevent the night watches, that I might meditate in thy word.] Because in the night there were severall watches, (see the Note Judg. 7.19.) there∣fore the meaning may be, either that he was more carefull & ready to awake at se∣verall times in the night, to meditate on Gods word, then those that were ap∣pointed to watch were to doe their duty therein (& yet we know the care of such men is usually very great, both to keep their times for watching, and to see that sleep doth not overtake them) for which see also the Note Psal. 63.6; or else, that he did usually awake to meditate on Gods word at severall times in the night, before the watchmen did call upon him, who were wont, it seems, to call up∣on men to tell them the seasons of the night. But I rather think that by the night watches here are meant the last watch in every night, which is elsewhere called the morning watch, Exod. 14.24; and so that he saith here is the same with that

which he had said in the foregoing verse, I prevented the dawning of the morning.

Vers. 149. O Lord, quicken me according to thy judgement.] That is, according to thy word; see the Note vers. 25. The same is meant after vers. 154, 156, 159.

Vers. 150. They draw nigh that follow after mischief, &c.] That is, They draw nigh to me to doe me mischief: they are far from thy law; that is, they mind not thy law, & therefore no marvell though they care not what mischief they doe me.

Vers. 151. Thou art near, O Lord, &c.] That is, As mine enemies are near to mischief me, so thou art near to help me, & to destroy mine enemies: & all thy commandements are truth; to wit, the commandements, together with the pro∣mises & threatnings annexed; as if he should have said, & therefore I know thou art near unto me.

Vers. 152. Concerning thy testimonies I have known of old, &c.] That is, from my tender years, or from the first time that I began to study them; or, I have known by experience of old, even in all foregoing ages: that thou hast founded them for ever; that is, that thou hast ordained them to stand firm for ever: see the Notes Psal. 111.7, 8.

Vers. 155. Salvation is far from the wicked; for they seek not thy precepts.] That is, so far they are from keeping them, that they do not so much as desire to know them, nor endeavour to keep them: therefore I know that thou wilt not take part with my wicked enemies against me, but wilt protect me from their rage: or, seeing salvation is far from them that seek not thy precepts, therefore teach me thy law, that I may not be in this danger.

Vers. 159. Consider how I love thy precepts.] This may have particular reference to those words in the foregoing verse, I beheld the transgressours & was grieved, be∣cause they kept not thy word; as if from hence he would desire God to take notice how unfeignedly he loved Gods precepts.

Vers. 160. Thy word is true from the beginning, &c.] That is, from the begin∣ning of the world, or, ever since thou didst make known thy word to thy people, it alwaies was unquestionably true. And then that it should alwaies continue so to be, is affirmed in the next clause, and every one of thy righteous judgements endureth for ever; for which see the Notes above, vers. 89. & 142. & Psal. 111.7, 8.

Vers. 161. Princes have persecuted me without a cause, &c.] To wit, such as by their power were able to crush him, & therefore are usually most feared; & such as by their place should have been rather a refuge to him: & to be injured by such, men can least endure: but my heart standeth in awe of thy word; to wit, in that I am afraid to doe any thing contrary to thy law for fear of these my persecutours, & in that I dare not take liberty to doe evil to them, as they doe to me.

Vers. 162. I rejoyce at thy word, as one that findeth great spoil.] The ground of this expression is, because the joy of such men is indeed alwaies exceeding great, that having been a while before in danger of losing their own lives, are sudden∣ly not only advanced in their spirits with the honour of a glorious victory, but also greatly enriched with the spoils of their enemies. And the sitter this expres∣sion was for David, because he had been a great warriour, and because besides he had found the word very advantageous to him in his spirituall warfare.

Vers. 163. I hate & abhorre lying, &c.] That is, all false speaking & hypocrisy, yea every false way contrary to the word of God; see the Note above vers. 29: & hence is the next clause opposed thereto, but thy law do I love.

Vers. 165. Great peace have they which love thy law, &c.] That is, All things shall goe prosperously with them: & nothing shall offend them; that is, nothing shall hurt them. Or thus, Great peace have they which love thy law; that is, they shall enjoy great quiet of mind & peace of conscience, as knowing the filial affection which they bear to thy word, and being thereby assured of thy love and favour to them: & nothing shall offend them; that is, nothing shall trouble or disquiet them. This last clause is in the Originall, they shall have no stumbling-blocks; & so the mean∣ing may be, that those things which prove stumbling-blocks to others to make them fall into sin, shall not, by reason of the great respect which they bear to Gods law, prove so unto them. But then this must be understood of such a stumbling & falling, as ends in a finall apostacy; for otherwise the best may fall into sin.

Vers. 168. I have kept thy precepts & thy testimonies; for all my waies are before thee.] This he addeth, either 1. by way of calling God to witnesse concerning the truth of that which he had said; or 2. as a reason why he was so carefull to keep Gods precepts; or 3. to set forth his sincerity in keeping Gods commandements, to wit, that he did it, not that he might approve himself to the eye of man, but that he might approve himself to God.

Vers. 172. My tongue shall speak of thy word, &c.] That is, I shall not only sing forth thy praise, but I shall also speak of thy word to the edification of others: for all thy commandements are righteousnesse; that is, they are most righteous, even the only perfect rule of righteousnesse, & consequently fit to be observed of all men, & the only means of reforming the unrighteousnesse of men; & from hence also he would imply, that therefore he would teach others therein, or that there∣fore he would extoll them, & declare to others how righteous they were: or, they are exceeding faithfull; & therefore I will declare the faithfulnesse of thy word, and teach others to trust in it.

Vers. 173. Let thine hand help me, &c.] To wit, in my seeking to know & keep thy precepts; or by delivering me out of my dangers and miseries, or out of the hands of my enemies.

Vers. 175. Let my soul live, &c.] See the Note above ver. 116: & it shall praise thee; to wit, all my days: & let thy judgements help me; that is, by thy judgements executed up∣on mine enemies, help me out of my troubles & dangers. But because in this Psalm by Gods judgements Gods laws are usually meant, the meaning of this clause may be this, Let thy judgements help me, that is, Let thy promises made to me in thy word be accomplished for my help; or, Let my integrity and sincere endeavour to keep thy judgements be for my help; or lastly, Let thy word help me in the praising of thy great name: for that indeed went immediately before this clause, Let my soul live, and it shall praise thee; and let thy judgements help me.

Vers. 176. I have gone astray like a lost sheep, &c.] To wit, in regard of his wan∣dring up & down from one place to another in the time of his exile, when he was shut out, as it were, from the Church, the sheep-fold of Gods people; or in regard

of his going astray through infirmity from the ways of Gods commandements, whereupon he desires the Lord, his shepheard, to seek him out, & bring him home again into the right way, whenever he should thus goe astray, seek thy servant: and the reason he gives in the next words, for I do not forget thy commandements; that is, though I may sin through frailty, yet my constant desire is that I may keep thy commandements.

PSALM CXX.

The Title. A Song of Degrees.] There are here fifteen Psalms together that have all this Title. Some say, because they were culled out by the Jews to be sung at their severall stages or stations, as they went up from Babylon to return back to the land of Canaan: & others, because they were sung by the Levites on their solemn festivall daies, or else at the dedica∣tion of Solomons Temple upon the fifteen steps or stairs, whereby they went up by degrees to the house of the Lord. And indeed we read of certain stairs that were in Solomons Temple 2 Chron. 9.11. And the king made of the algume trees terrises (or, as it is in the margin, stairs) to the house of the Lord; which some conceive to be the same that are called Neh. 9.4. the stairs of the Levites, & to which the pro∣phet Ezekiel may seem to allude Eze. 40.6. But the most probable reasons that are given why these Psalms were called songs of degrees I conceive to be these. 1. Be∣cause they raised up their voices to a very high strain in singing these Psalms, or haply sung them in tunes, wherein they raised their voices by degrees still high∣er & higher; as it is said 2 Chron. 20.19. that the Levites stood up to praise the Lord God of Israel with a loud voice on high: or 2. because they were sung by the Levites standing in some high place, from whence the people might the better hear them: or 3. because they are Psalms of choicest use & greatest excellency, even as a man of eminency above others is 1 Chron. 17.17. tearmed a man of high degree.

Vers. 3. What shall be given unto thee? or what shall be done unto thee, thou false tongue?] As if he had said, Thou lookest for some great reward and preferment from men; but, alas, what is the recompence that shall be given thee? to wit, from the Lord. To which an answer is given in the next verse, Sharp arrows of the mighty, &c. But now it may be read, as it is in the margin, what shall the deceitfull tongue give unto thee, or what shall it profit thee? and then it is all one as if he had said, Alas, thou wilt gain nothing by it: meaning thereby, first, that no profit would thereby redound to him; others he might bring into great danger and di∣stresse, but he the whilst should get nothing by it; and none but men desperately wicked would hurt others without hope of any advantage to themselves: and 2. that all their slanders & fraudulent dealing would come to nothing, because God would vindicate the innocency of his servants, & retort the evil intended against them upon the heads of those that sought to mischief them.

Vers. 4. Sharp arrows of the mighty, &c.] That is, the mighty God of heaven & earth shall suddenly bring upon thee (see the Note Deut. 32.23.) plagues & sorrows and terrours, that shall pierce as deeply, and give thee as sore deadly

wounds, as do the sharpest arrows shot by a mighty man, & wherewith thou shalt be long tortured, according to the torments of him that should be burnt with coals of juniper; which is said, because, as they say, juniper wood, being of a sal∣tish & fat and gummy substance, doth make a very scorching fire, and the coals thereof do burn exceedingly. And some there are that conceive, that by these ar∣rows of the mighty are meant those terrours of conscience, which should stick like poysoned arrows in their bosoms, & that by the coals of juniper are meant the ever∣lasting torments of hell. But now if we read the words as they are in the margin of our Bibles, It is as the sharp arrows of the mighty man with coals of juniper, then as in reference to the other translation of the foregoing verse, What shall the deceit∣full tongue give unto thee? or what shall it profit thee? the drift of the Psalmist here∣in is to shew what a mischievous thing a false slanderous tongue is: as if he had said, whilst it yields no benefit to the slanderer, it is extremely mischievous to them that are slandered by him, It is as the sharp arrows of the mighty with coals of ju∣niper; that is, they wound as deeply and deadly, as do such arrows (see the Note Psal. 57.4.) & that unawares when men are absent▪ & think not of the danger they are in: and the torment thereof is as the burning of juniper coals. For as juniper wood (according to the report of those that write of the nature of it) is 1. soon set on fire; 2. the fire in it spreads with much violent rage, and makes a mighty crackling noise; 3. the coals thereof scorch & burn exceedingly; & 4. they retain fire very long whilst they are covered over with ashes: so 1. the slanderous tongues of wicked men do soon raise up false reports of the righteous; 2. these false re∣ports will spread apace with great clamours and noise; 3. they bring upon men much bitter sorrow; & 4. they are not easily suppressed when they are once raised, but even when they seem extinct, some jealousies thereof will be still nourished in mens breasts. And to this some adde, that as juniper coals burn sorely, whilst they yield a very sweet smell; so the tongue of the slanderer doth often sorely mischief a man, under a shew of speaking fairly & friendly of him.

Vers. 5. Woe is me that I sojourn in Mesech, &c.] A people that were descended from Meshech, one of the sons of Japhet, Gen. 10.2. often mentioned in the pro∣phesy of Ezechiel, as chap. 27.13. & elsewhere. Many there are that think they are the same people, that were afterwards called Scythians, and at this day Musco∣vites; & that the rather, because these nations were of old famous archers, men of great might for drawing the bow; & Mesech may fairly be derived of an Hebrew word that signifyeth to draw: that I dwell in the tents of Kedar; that is, amongst the posterity of Kedar, the son of Ishmael, Gen. 25.13. that dwelt in tents; and these are those that were called Arabians, a savage nation, that had no settled dwel∣ling-place, but in their tents were still wandring up & down like beasts for their prey. And indeed both these nations were people fierce & barbarous, great rob∣bers, and such as made nothing of taking away the lives of any that came in their way. Yet it was not because David ever dwelt amongst these nations, that he thus bewails himself here, Wo is me that I sojourn in Mesech, &c. but he speaks it either of the Philistines (as some conceive) amongst whom David was sometimes forced to hide himself, or rather of his own countrey-men, & that to set forth their bar∣barous

cruelty & inhumanity, & that especially in their seeking to take away his life by their false slanders; as if a man should say in these daies, living amongst those that professed themselves Christians, who yet notwithstanding should deal with him more like savages then Christians, Wo is me that I sojourn amongst Turks & Pagans. And withall we may note that David might the more fitly use this word sojourn, Wo is me that I sojourn in Mesech, &c. because in his exile he had indeed no settled habitation, but was continually forced to flee from one place to another.

PSALM CXXI.

Vers. 1. I Will lift up mine eyes unto the hills, from whence cometh my help.] That is, say some Expositours, I will look to the sanctuary or Temple, whose foundation was in the holy mountaines Psal. 87.1. to wit, the hills of Zion & Moria; as knowing that my help must come from the Lord only, who hath chosen that for his dwelling place. But I rather conceive, with others, that the Psalmist speakes here, as one that were debating the matter with himself, from whence he should expect help in the danger he was in; & that accordingly he first sets down how he was inwardly moved & tempted to place his hope in outward helps, I will lift up mine eyes unto the hills, &c. but then corrects himself in the fol∣lowing verse, My help cometh from the Lord, which made heaven & earth; as if he had said, Let me cast mine eyes whether I will, if I look not to him, I shall look & wait in vain. Accordingly therefore by the hills here is meant whatever is most emi∣nent & glorious in the world, whatever may seem most firm & strong & invinci∣ble; & so the prophets aim must be to shew, that if he should expect help where it was most likely to be had in earthly things, such hopes would deceive him. Or else in saying I will lift up mine eyes unto the hills, his meaning might be, either that he would look to them as places of refuge & defence against their enemies; or else that he would look about on every side for help: for because Canaan was a hilly mountainous countrey, see Exod. 15.17. & Deut. 11.11. or because there were mountains round about Ierusalem Psal. 125.2. therefore to say that he would lift up his eyes to the hills, was all one in effect as if he had said, that he would look a∣bout on every side, to see if from any place help would come in to him. And in∣deed if David composed this Psalm, as some think, for the encouragement of himself & his souldiers, when he was to leade forth an army out of Jerusalem, (which may seem the more probable, because some expressions therein are so suit∣able to the condition of souldiers, as that vers. 6. the sun shall not burn thee by day, nor the moon by night) then by his lifting up his eyes to the hills he might mean, that at first he was sollicitous what auxiliary forces would come in to him from the severall tribes of Israel; though at last he corrected himself, & concluded that it was God only upon whom his hope of help depended, as he saith in the next verse. But however, reading the words as they are translated in the margin of our Bibles, this is then clearly the drift of the place, Shall I lift up mine eyes to the hills? from whence should my help come? that is, how should I hence expect any help?

Vers. 3. He will not suffer thy foot to be moved, &c.] That is, to stumble or slide; see the Note Psal. 38.16. And this may be taken as spoken by the Psalmist to himself, or to every particular godly man, according to that Psal. 91.3. for which see the Note there. As for the following clause, he that keepeth thee will not slumber; it is observed by some Expositours, that in that expression the Psalmist alludes, according to what is said in the foregoing Note, to that constant order in all armies of appointing Sentinels to watch for the preservation of the whole army whilst they take their rest.

Vers. 5. The Lord is thy shade, &c.] Thy comfortable refreshing & protection; see the Note Numb. 14.9: at thy right hand; see the Note Psal. 16.8. And in this expression it may seem probable that the Psalmist alludes to that pillar of a cloud, whereby the Lord did not only guide the Israelites, but also shadow them from the heat of the sun, & the cold of the night; whence is that of the Psalmist Psal. 105.39. He spread a cloud for a covering; see the Note also Exod. 13.21. And thence is that which follows in the next verse.

Vers. 6. The sun shall not smite thee by day, &c.] That is, It shall not hurt thee with the heat thereof: nor the moon by night; to wit, with the cold and moist va∣pours which it raiseth. The meaning is, that God should preserve him from eve∣ry thing that might hurt him. But the expression here used is suitable to the con∣dition of souldiers, that usually are abroad in the open fields both by day and night, as is noted before vers. 1.

Vers. 7. The Lord shall preserve thee from all evil; he shall preserve thy soul.] That is, thy life; or, The Lord shall so far preserve thee from all evil, that nothing which befalls thee shall hurt thy soul, or prove prejudiciall to thine eternall sal∣vation.

PSALM CXXII.

Vers. 1. I Was glad when they said unto me, Let us goe into the house of the Lord.] The drift of David in this Psalm may be, only to set forth what delight he took in frequenting Gods house. But yet it is the opinion of almost all Expositours, that he composed this Psalm, when he had newly removed the Ark from the house of Obed-Edom to the city of Zion, as to the place wherein God had made known to him, that he would take up his settled habitation, accor∣ding to that Psal. 132.13, 14; & that his aim herein was, to expresse how excee∣ding glad he was, when he perceived by the peoples flocking together to worship God in this holy mountain, & by their exciting one another thereto, especially at the three solemn feasts, when all the males of Israel were to appear there before God, how acceptable this which he had done was, not only to the inhabitants of Jerusalem, who had now gotten the Ark, the sign of Gods presence, amongst them, but to all the people of the land in generall, yea & how unanimously they all rejoyced in this, that God had at last made good his promise, in providing a settled place for his worship and service.

Vers. 2. Our feet shall stand within thy gates, O Ierusalem.] This may be taken

as the words of David, or as the words of those that stirred up him & others to goe to the Sanctuary, Let us goe into the house of the Lord; our feet shall stand within thy gates, O Ierusalem. And it is as if it had been said, We shall no longer now goe sometimes to one place to worship God, & sometimes to another, as we did be∣fore, when the Ark was now in one place & now in another; but Jerusalem must now be the settled place where we shall constantly meet to worship God, even un∣to the coming of the promised Messiah.

Vers. 3. Ierusalem is builded as a city that is compact together.] That is, whose buildings, first did not stand scattering, some in one place, & some in another, as it useth to be in villages, but were joyned closely & handsomely together, & that in a well-contrived order, & with a very comely proportion & uniformity in the structure; & 2. whose inhabitants were as firmly knit together with all possible unanimity and harmony of affection, being joyntly subject to the same govern∣ment, & making profession of the same religion. All which is here spoken of Je∣rusalem with relation doubtlesse to her former condition; because in former times there had been two (if not three) towns in the place where Jerusalem stood, the one inhabited by the Jebusites, which was called the fort of Zion, the other by the Israelites: who did accordingly live under severall governments, & made profession of severall religions, till David took the fort of Zion; & then, it seems, he built all the vacant places in & between these two towns, and compassed them both with the same walls, & so did perfectly unite them together, and make of them one well-compacted city. And this is noted here by way of extolling the beauty & glory of this city, purposely thereby to settle in the hearts of the peo∣ple an high esteem of it, & (which was the only foundation of all their safety and welfare) that they might still own it, as the city which God had chosen to be the only peculiar place of his worship, and the royall seat of that kingdome, under which they were to live in subjection unto all succeeding generations.

Vers. 4. Whether the tribes goe up, &c.] To wit, at the three solemn feasts: the tribes of the Lord unto the Testimony of Israel; that is, unto the Ark, which is called the Testimony, see the Note Numb. 17.4; or unto the Tabernacle, or the Temple, where the Ark was; whence the Tabernacle is usually in the books of Moses called the Tabernacle of testimony.

Vers. 5. For there are set thrones of judgement, &c.] That is, God hath appointed that the supreme Courts of Judicature, both civill & ecclesiasticall, shall alwaies be there, see the Note Deut. 17.8; or more particularly, that the Regall throne for David & his successours shall alwaies be there, as is expressed in the following clause, the thrones of the house of David.

Vers. 8. For my bre••hren & companions sakes, I will now say, Peace be within thee.] Least any should suspect, that in transferring the Ark into Zion, his own city, & in speaking so much for Jerusalem in the foregoing verses, he aimed at his own glory, & the establishment of his own kingdome, therefore he protests here, that he desired that Jerusalem might flourish, not out of any self respects, but for his brethren and companions sakes, to wit, the whole Israel of God throughout the land, who were his brethren, and companions in the fellowship of the same faith

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and religion; & that because he knew that the safety & happinesse of them all de∣pended upon the welfare of Jerusalem, in that God had established that to be the seat of the Sanctuary and kingdome: neither could they be happy any longer then they enjoyed Gods Ordinances there, and lived under the government of that kingdome.

PSALM CXXIII.

Vers. 1. UNto thee lift I up mine eyes, O thou that dwellest in the heavens.] As if he had said, Finding all things in outward appearance hopelesse & de∣sperate here below, I look up unto thee, O Lord, in whom there is hope for thy people in their greatest extremities. And indeed if this Psalm was composed for the use of Gods people (as it is probably thought by many Ex∣positours) when they were in Babylon, or under the persecution of Antiochus E∣piphanes, they might well then say that they had no hope in the world, but in God only.

Vers. 2. Behold, as the eyes of servants look unto the hands of their masters, and as the eyes of a handmaid unto the hands of her mistresse, so our eyes wait upon the Lord our God, &c.] The faithfuls waiting upon and looking up unto God may here be compa∣red to servants looking to the hand of their master or mistresse in three regards especially: 1. as servants & slaves of old did wholly depend upon the good will & pleasure of their masters & mistresses for their food & raiment, and whatever else they wanted, not daring to challenge any thing, but patiently waiting to receive what they were pleased to give them; so the faithfull do quietly wait upon God for a supply in all their necessities: 2. as such servants when they were beaten were wont to cast back their eyes sadly upon the hand of their master or mistresse that beat them, even by their mournfull looks begging as it were for mercy; so are Gods servants wont to look with weeping eyes unto the Lord, when ever he cor∣rects them: & 3. as such servants, however they were wronged, yet were not al∣lowed to revenge themselves, nor to lift up a hand against those that injured them; in such thraldome they lived in this regard, that they might not carry ei∣ther sword or any other weapon about them; and therefore whenever they were injured they still had recourse to their masters for aid, expecting that they should take their part, & defend them against those that injured them; so also it is with Gods servants, they look up still to God, to whom vengeance belongs, for prote∣ction & help against those that oppresse and afflict them. And indeed this last is most agreeable to the sequele of the Psalm, wherein they complain how excee∣dingly they were oppressed by their enemies. As for that last clause, untill that he have mercy upon us, as it implyes their confidence that God would help them, so also their resolution patiently to wait upon God, till he were pleased to help, though he deferred it never so long.

PSALM CXXIV.

Vers. 1. IF it had not been the Lord who was on our side, now may Israel say, &c.] Some Expositours conceive that David speakes here in generall of all the wonderfull deliverance which God had wrought for the Isra∣elites in all ages. But because of those words, now may Israel say, I rather think that he speakes here of some particular deliverance, upon occasion whereof this Psalm was composed, & wherein it was unquestionably clear that God alone had saved them by his almighty power; as haply that from Absaloms conspiracy, or that from the invasion of the Philistines, 2 Sam. 5.17, 18, or some other of the like nature.

Vers. 3. Then they had swallowed us up quick, &c.] That is, They had utterly destroyed us, & that as speedily as a man is swallowed up that falls into deep wa∣ters; for that he alludes thereto in this expression, is evident in the following verse.

Vers. 4. Then the waters had overwhelmed us, the stream had gone over our soul.] See the Notes 2 Sam. 22.5. Psal. 32.6, & 69.1.

Vers. 6. Blessed be the Lord, who hath not given us as a prey to their teeth.] This phrase implyes, 1. that the mightiest enemies of Gods people cannot prevail over them, even in their greatest weaknesse, unlesse the Lord deliver them into their hands; & 2. that this, because of their sins, God in his justice might now have done, but that of his mercy he was pleased to spare them.

Vers. 7. Our soul is escaped as a bird out of the snare of the fowler.] See the Note Psal. 91.3.

PSALM CXXV.

Vers. 1. THey that trust in the Lord shall be as mount Zion, which cannot be remo∣ved, &c.] The meaning is, that as mount Zion stood fast & could not be overturned, though the winds on every side should blow with never such violence upon it; so the Church shall never be overthrown, but in the midst of all the changes & confusions that are in the world, & all the persecu∣tions that are raised against her, she shall stand fast and continue for ever: and so shall it be with every faithfull member of the Church, in regard of their constant perseverance in the right way unto eternall salvation. Only we must know, that because mount Zion was a type of the Church, therefore the Psalmist sets forth the stability of the Church by the stedfast standing of mount Zion, rather then of any other mountain.

Vers. 3. For the rod of the wicked, &c.] That is, the persecution & oppression of wicked men, the rod whereby they scourge & beat Gods faithfull servants; or the rod & scepter, the tyrannicall government of wicked men: shall not rest upon the lot of the righteous; that is, upon the Church, or upon their substance & in∣heritance: lest the righteous put forth their hands unto iniquity; that is, say some, lest

they stretch forth their hands in praying to idols; or, (for it is not safe so to li∣mit the words) lest by the prosperity of such wicked men they be tempted to par∣take with them in their sins; or, lest through despair or faint-heartednesse & fear of suffering, they yield to doe any thing that is evil, or take any unlawfull course to help themselves. And indeed that phrase of putting forth their hands unto i∣niquity seemes to imply, either some sly, close & secret stealing forth of mens hands, as it were, to do something that is evil, thereby to avoid suffering; or some sodain reaching forth their hands, being overborn by the violence of temp∣tation, to some unlawfull way of securing themselves, even as men ready to fall or sink in the water will sodainly catch at any thing that is within their reach to save themselves.

Vers. 4. Doe good, O Lord, unto those that be good, &c.] This may be understood more particularly (as in reference to what was said in the foregoing verse) of Gods sending them such seasonable deliverance from the oppression of wicked men, that they might not put forth their hands unto iniquity.

Vers. 5. As for such as turn aside unto their crooked waies, the Lord shall lead them forth with the workers of iniquity, &c.] That is, God shall cut them off & destroy them; yea & at the last judgement, separating them from his elect people, he shall cast them together with other reprobates into the pit of hell: for in this ex∣pression, the Lord shall lead them forth, &c. there is doubtlesse an allusion to that u∣suall custome of leading forth malefactours in publick from the place of their im∣prisonment to the place of execution. But what is meant here by those that turn asside unto their crooked waies? & why is it said that they shall be led forth with the workers of iniquity? I answer, that this may be probably expounded severall waies: as 1. that those cunning hypocrites, that professe themselves to be of the number of Gods people, & make a shew of religion, and yet the whilst do secretly turn a∣side into the crooked waies of any base sinfull practises, shall be punished no lesse then those that are openly profane, yea no lesse then the heathen, that are profes∣sedly workers of iniquity; or 2. that those that forsake the waies of righteous∣nesse, & turn aside into the crooked waies of wickednesse, shall be destroyed no lesse then those that have alwaies given up themselves to work iniquity; or 3. (which I like the best, because it best agreeth with that which went before vers. 3, 4.) that those that in times of persecution, when the rod of the wicked is upon the lot of the righteous, shall for fear or hope of favour deny the faith, or take a∣ny other crooked sinfull way, to secure or advance themselves, shall be punished as workers of iniquity; no pretence of the temptations by means whereof they were seduced, shall keep them from being numbred amongst workers of iniquity, nor from being punished as such: for this expression, the Lord shall lead them forth with the workers of iniquity, is to the same effect with this, the Lord shall punish them as workers of iniquity; as if we should say, They that secretly filch away other mens goods, the judge shall punish them with thieves. And as for that last clause, but peace shall be upon Israel, therein is this covertly implyed, that the de∣struction of such hypocrites shall tend to the peace of the truly faithfull.

PSALM CXXVI.

Vers. 1. WHen the Lord turned again the captivity of Zion, &c.] That is, When the Lord brought the Jews back from Babylon into their own countrey: we were like them that dream; the mercy seemed so in∣credible, so far above all hope and expectation, that at first we could scarce tell whether it were so indeed, or whether we were not all the while in a dream; as it is said of Peter, when the Angel had carried him out of prison, Act. 12.9. that he wist not that it was true which was done by the Angel, but thought he saw a vision. And indeed that a heathen king should of his own accord send home Gods captived people into their own land, & that with a charge to build again the city Jerusalem and the Temple therein, & a command to his subjects, to afford them all requisite accommodations thereunto, giving them likewise all the vessels of the Temple, with great riches besides, it was a matter of great wonder; & the people here do observe it, to shew what great cause they had to blesse God for it.

Vers. 2. Then was our mouth filled with laughter, & our tongue with singing.] See the Note Job 8.21. The time was when they hung up their harps upon the willows, & could not sing for bitternesse of spirit, How shall we sing, say they, the Lords song in a strange land? see Psal. 137.2, 4: but now they had taken them down again, and could sing Psalm upon Psalm, and were never weary of singing. Then said they among the heathen, The Lord hath done great things for them; that is, even the Chal∣deans & Persians, together with other nations, amongst whom the Jews had lived as the most despised nation under heaven, and who had wont to insult over them for their confidence in God, and to flout at them and their religion, Psal. 137.3. Sing us, say they, one of the songs of Zion, were by the wonder of our deliverance forced to acknowledge, that our God had shewed great love to us in the great things he had done for us.

Vers. 3. The Lord hath done great things for us, &c.] As if the Jews should have said, (for in their name the Psalmist here speaks) If you that are our enemies say so, who speak it haply with repining spirits, well may we say so with glad hearts, for whom God hath done it.

Vers. 4. Turn again our captivity, O Lord, &c.] That is, Bring home the rest of our brethren, that are still captives in Babylon, as thou hast brought us home. For we must know, that though part of the Jews were returned, when this Psalm was penned, upon liberty granted them by the Proclamation of Cyrus, as is no∣ted before vers. 1; yet the greatest number by far stayed still in Babylon, accor∣ding to that Isa. 10.22. though thy people Israel be as the sand of the sea, yet a remnant of them shall return: apprehending the tediousnesse of the journey, how great the perils were they were like to meet with in their way homeward, & how impos∣sible it seemed that they should recover their land again, from which they had been carried away captives so many years ago, and withall being grown, some of them at least, well enough contented with their present condition; either for fear or sloth, they preferred certain rest, though under bondage, & that amongst

idolaters, before hope of liberty, & of recovering their ancient inheritance, ac∣companied with so many dangers and troubles. And therefore no wonder it is, though that remnant of the Jews that were returned to their own countrey do still pray thus for their brethren that were behind, Turn again our captivity, O Lord, &c. Yea some conceive that in these words they do also pray that God would perfect the mercy of their deliverance out of Babylon to those that were returned, by settling them quietly in their land, & freeing them from that mighty opposition they met with in their rebuilding of their city & Temple, by means of the envy & malice of their neighbours round about them. As for that clause, as the streams in the South, we must take notice, first, that by the South here is meant barren and dry desarts; for because on the South of Canaan there lay great desarts, dry and sandy, yea the South parts of Canaan it self were dryer then other parts of the land were, whence was that of Calebs daughter to her father, Thou hast given me a South land, give me also springs of water, (see the Note Josh. 15.19.) therefore by the South in the Scripture is usually meant the desart or wildernesse, as in Psal. 75.6. promotion cometh neither from the East nor from the West, nor from the South, which is in the Hebrew, nor from the desart: and 2. that in those dry desarts God did sometimes send mighty land-flouds, either by sudden violent showers of rain, or by the melting of the snow upon the mountains. Accordingly therefore when the Church here prayes, Turn again our captivity, O Lord, as the streams in the South, either 1. they mean thereby, that God would bring home their captivated bre∣thren in great multitudes, so that they might cover the waies as they went, as those mighty streams in the South were wont to overflow & cover the earth, and that speedily & suddenly too, as those land-flouds used to come suddenly, when there was a little before no appearance of water: or 2. they would imply hereby, that though it would be a work of great wonder, like that of bringing streams of water into the dry desarts, yet God was able to doe it: or 3. they would hereby intimate how great a refreshing this would be to them; that the turning again of their captivity would be as welcome a mercy to them, as it would be to the tra∣veller, that is to goe through dry desarts, to meet there with some sweet streams of water for the refreshing of himself.

Vers. 5. They that sow in tears shall reap in joy.] That is, as the poor husband∣man that sows in tears, either for the toil of his work, or the unseasonablenesse of the weather, or especially when in times of dearth & scarcity he casts the corn, that should nourish himself & his family, into the ground, and that too but upon uncertain hopes, as knowing that often when men carry out much, they bring in little, as is threatned Deut. 28.38. yet when a plentifull harvest comes, he then reaps with joy; & haply hath the richer harvest, when his seed-time was saddest, according to that usuall proverb, that corn sowen in a flood, comes up like a wood: so they that do what God requires, in hope of a retribution from God, accord∣ing to his will revealed in his word, though they may meet with much affliction & sorrow therein, yet shall doubtlesse at last reap what they expected with ex∣ceeding great joy; yea their foregoing sorrow shall be in part a cause or occasion of their greater joy. And with this generall sentence the Psalmist concludes this

Psalm: partly with respect to the experience which some of the Jews had alrea∣dy had of the truth hereof in their deliverance out of Babylon, when they went into captivity, in hope that God would make good what he had promised them by the prophet Jeremy, that after a certain time he would bring them back again with joy into their own land, their faith & patience & prayers was precious seed, sown not without many tears because of their misery; but when God brought them back with so much riches & glory, then they reaped with joy, according to that Isa. 51.11. the redeemed of the Lord shall return, & come with singing unto Zion, & everlasting joy shall be upon their head: & partly by way of encouragement for the time to come, both to those that were behind in Babylon, & those likewise that were imployed in repairing Jerusalem, &c. but were many waies in a very sad con∣dition, by reason of the great opposition, & manifold discouragements they met with in that service; even to put them in hope, that after this sad seed-time they should have a joyfull harvest; which is again repeated in the following verse.

Vers. 6. He that goeth forth; &c.] That is, that goeth out of doors to sow his seed; or, that in the field goeth on still forward, casting his seed into the ground: & weepeth, bearing precious seed; that is, good & choice corn, that is fit for seed; or corn when it is scarce & dear, & so it grieveth him the more to part with it: shall doubtlesse come again with rejoycing, bringing his sheaves with him; to wit, when at harvest he comes home out of the field with his carts laden with sheaves.

PSALM CXXVII.

The Title. A Song of degrees, &c.] See the Note on the Title Psal. 120. for So∣lomon, or, of Solomon, as it is in the margin of our Bibles. And in∣deed because this psalm treats concerning the well ordering of private families & publick states, in the knowledge whereof Solomon through the grace of God did especially excell, & because that which is here delivered is in effect much the same with that which is declared in the book of Ecclesiastes, it may seem very probable that Solomon was the authour of this Psalm; see the Ti∣tle Psal. 72.

Vers. 1. Except the Lord build the house, they labour in vain that build it, &c.] For this phrase of building the house, see the Notes Exod. 1.21. & 2 Sam. 7.11: except the Lord keep the city, the watchman waketh but in vain. The meaning of both clau∣ses is, that no care or labour of men can avail to the encrease & welfare of private families; & that no watchfulnesse or endeavours of magistrates and others subor∣dinate to them, can be successefull for the preservation & prospering of publick states, except the Lord give a blessing thereunto. And it is not improbable which some conceive, namely, that this Psalm was composed to be used at the dedicati∣on of their new-built houses: for which see the Notes Deut. 20.5, & on the Title of the 30. Psalm.

Vers. 2. It is vain for you to rise up early, to sit up late.] This may be understood as spoken to them which watch & ward for the preservation of a city, or to magi∣strates that use to wake when others sleep, in consulting about the welfare of the

commonwealth, according to what is said in the foregoing verse; or rather of those that toil and moil themselves in private families, for the advancing of their private estates, as appears by the following words, to eat the bread of sorrows, that is, course homely meat, (as Dan. 10.3. that which we translate there pleasant bread, is in the Original, bread of desires) or rather, bread gotten with much labour and sorrow, & eaten with much grief & vexation, whilst men out of a covetous humour do even grudge themselves the very bread they put into their mouths. As for the following words, for so he gives his beloved sleep, that hath reference to what he had said concerning the providence of God, that without that all endea∣vours of men were in vain: for, saith he, so he gives his beloved sleep; that is, through Gods provident care over his beloved, & their reposing themselves quietly there∣on, they can seasonably sleep in peace, and fare better then those that wear out themselves with carking cares. And probable it is that in those words, his beloved, Solomon might allude to that other name of Iedidiah, which God had given him, that is, beloved of the Lord, 2 Sam. 12.25.

Vers. 3. Loe, children are an heritage of the Lord, &c.] This is added, because by children a mans house is built, according to the phrase of the Scripture; so to make good what was said before vers. 1. Except the Lord build the house, they labour in vain that build it: see the Note there.

Vers. 4. As arrows are in the hand of a mighty man, so are children of the youth.] That is, children in their youth, or children begotten in the youth of their pa∣rents, as Joseph, because he was begotten by his father when he was old, is called the son of his old age, Gen. 37.3. and a husband married to a maid in her youth is called Joel 1.8. the husband of her youth. Now these are said to be, to wit, when they are blessed of God, as arrows are in the hand of a mighty man, to imply 1. that they are alwaies ready at hand to goe whethersoever their father will send them, & to doe whatsoever he will enjoyn them; 2. that they are healthfull, strong, of gene∣rous dispositions, vertuous, & active, fit for any service he shall imploy them in, and able to effect the greatest exploits; and 3. especially that they are a defence to their father against all wrongs whatsoever, and a terrour to his enemies. And this is said here of children of the youth, that is, (according to the most received of the Expositions before mentioned) children begotten by the father in his youth, either because such are usually most strong and vigorous, and are also often best qualified in other regards, by means that their father lives to see that they be well educated; or else because parents seldome live to have any comfort or service from children that are born to them in their old age.

Vers. 5. Happy is the man that hath his quiver full of them, &c.] That is, his house; or, that hath many such children: they shall not be ashamed; that is, all that are parents of such children shall not need to be ashamed, as those parents must needs be that are usually reproached with the wickednesse of their children; or, they, that is, such children, shall not be ashamed, to wit, because being vertuous & good, they shall be able therefore to give an account of their lives, & to stop the mouths of false accusers; or, (joyning both together) such a father & his chil∣dren shall not be ashamed, & why? the reason is implyed in the following words,

but they shall speak with the enemies in the gate: that is, they shall plead their fathers cause before the tribunal of the magistrate, & defend him from the wrongs & op∣pressions of his enemies; or, they shall be able to oppose any enemies that shall assault the city: & indeed some read this last clause thus, they shall subdue (or de∣stroy) the enemies in the gate. See the Note Gen. 22.17.

PSALM CXXVIII.

Vers. 1. BLessed is every one that feareth the Lord, &c.] This Psalm some conceive to have been composed for the use of the Jews at their marriages.

Vers. 2. For thou shalt eat the labour of thine hands, &c.] Many bles∣sings are implyed in this: as 1. that God should prosper the labours of such a man, that he should reap the fruit of his labours; 2. that what he gets should be preserved to him for his use; 3. that by this means he should be able to live of his own, and neither depend upon the bounty of others, nor be chargeable to o∣thers; 4. that this estate of his own whereon he lived should not be gotten by any unjust means, but by his honest labours, which is of all the most comfortable; 5. that he should live contentedly though he had no more then what he earned with his daily labours; & 6. that God should give him a heart to enjoy with comfort what he hath gotten.

Vers. 3. Thy wife shall be as a fruitfull vine by the sides of thine house, &c.] That is, she shall bear thee many children, & shall be an ornament to thy family, and the continuall delight of thine eyes, and gladnesse of thy heart. This I conceive is chiefly intended here in these words. Yet withall observable it is how fitly a wife is compared to a vine by the sides of the house, both because it is the praise of the wife to be much at home in the house, & there her businesse continually lyes; & because as the vine, being a weak plant, cannot grow up by it self, but as it is by some means born up & supported, so doth the wife, by reason of the weaknesse of her sex, stand in continuall need of being upheld and born up by the care of her husband. And so for the next clause, thy children like olive plants round about thy ta∣ble, as it implyes the blessing of many children; so also that the children he had should be healthfull, fair, fresh & flourishing, (see the Note Psal. 52.8.) hopeful∣ly sprouting, & growing up continually, so that their father should delight to look upon them, & to have them with him; as likewise that they should be well qualified & vertuous, & such as in time should yield the sweet fruit of much com∣fort & benefit to their parents: to which some adde too, because olive branches were used as emblems of peace, that they should be the means of keeping peace between their parents.

Vers. 5. The Lord shall blesse thee out of Zion, &c.] See the Note Psal. 20.2. These words out of Zion are added, to put them in mind of the Covenant which God had made with them: so that it is as if he had said, Our God that dwelleth in Zion shall from thence heare the prayers which there thou offerest up unto him, and shall blesse thee with all the blessings of his people, according to his covenant, and the promises he hath made to us: & thou shalt see the good of Ierusalem all the daies of

thy life, meaning that he should delight to see the flourishing estate of Gods Church, & that he should have a share in her blessings.

PSALM CXXIX.

Vers. 1. MAny a time have they afflicted me from my youth, may Israel now say, &c.] That is, ever since God had first a Church upon earth, as was seen in the murther of Abel; or rather, ever since the seed of Israel became a people, which was whilst they abode in Egypt; for indeed the time of their being there, and of Gods delivering them from thence, is often elsewhere in the Scripture called the time of Israels youth, as Ezek. 23.3. & Hos. 2.14, 15.

Vers. 3. The plowers plowed upon my back: they made long their furrows.] By the plowers plowing upon their backs is meant, that their enemies had rent and torn them, & grievously afflicted them, with all possible cruelty, no otherwise then as if men lying with their faces upon the earth should have plows again and again driven over their backs; & by making long their furrows is meant, that they had used them thus despightfully and cruelly a long time together. But yet withall the aim of saying that this was done upon their backs, might be to imply, either that this was done by the heavy burthens which their enemies laid upon them; or that the deep slashes which their enemies by scourging them had made in their backs, were like so many furrows which the plow makes in the earth. Neither is it altogether improbable which some adde, that the Holy Ghost might also in∣tend covertly to intimate by this expression, that in all this cruelty of the enemy, God made use of them as his husbandmen to till his field, the Church, that through these afflictions they might be the better prepared to receive the seed of his word & spirit, & might afterward yield him the more fruit, as a field doth that is well plowed and manured.

Vers. 4. The Lord is righteous; he hath cut asunder the cords of the wicked.] That is, even in the heat of their persecuting Gods people, God hath broken their power, & frustrated all their plots & practices, & so hath taken them off, that they can proceed no further; & all this on a sodain, as when one should cut asunder the harnesse or plow-gear, wherewith the plow is drawn, the plow must needs stand still, nor can the husbandman carry it on any further.

Vers. 5. Let them all be confounded and turned back that hate Zion.] See the Notes Psal. 35.4. & 40.15.

Vers. 6. Let them be as the grasse on the house tops, &c.] Because the houses in Ju∣dea were built flat on the tops, & so out of the clefts & crevices between the stones there grasse or green corn would usually sprout out, which yet for want of earth and moisture was soon blasted by the heat of the sun, thence is it that the Psalmist useth this similitude, praying that the enemies of the Church, even when they were at the greatest height, might yet be but as such grasse or green corn on the house tops.

Vers. 7. Wherewith the mower filleth not his hand, nor he that bindeth sheaves, his bo∣some.]

That is, which never comes to be mowen, nor bound up in sheaves, as the corn in the fields doth. And in this expression here used the reason hereof is in∣timated, namely, because if it should grow up, it would not be worth the reaping and gathering; there is but only a little here & there that sprouts up, the harvest∣man cannot cut it down by handfuls, nor grasp his arms full in his bosome, when he gathers it to bind it up in sheaves, as he doth in the corn fields. And the same is intended in the following verse.

Vers. 8. Neither do they which goe by say, The blessing of the Lord be upon you, &c.] That is, such grasse or green corn on the house tops never comes to be mowen, or gathered in by the harvest-men, who should thereupon have the prayers of those that passe by, as they usually have when they are working in the field. The drift of all this is, to expresse their earnest desire that the enemies of Gods people might be suddenly destroyed.

PSALM CXXX.

Vers. 1. OVt of the depth have I cried unto thee, O Lord.] That is, out of the depths of seeming desperate tribulations & dangers, & likewise of overwhelming sorrows by reason of my sins; see the Notes Psal. 40.2, & 68.22, & 71.2. see also the Note upon the Title of the sixth Psalm.

Vers. 3. If thou, Lord, shouldest mark iniquities, Lord, who shall stand?] See the Note Psal. 1.5. It is as if the Psalmist should have said, If thou shouldest take strict notice of the iniquities of men, with a purpose to deal with them according to their deserts, no man could ever escape thy just vengeance; & if the holiest of men cannot justify himself before thy tribunal, alas, what shall become of me? For doubtlesse the Psalmists aim in these words is to imply, 1. that he acknowledged that God had justly for his sins cast him into those depths of misery wherein he lay, & that he might also justly upon the same ground reject his prayers; and 2. that therefore he did not desire deliverance out of his miseries, because of any righteousnesse of his own, but only that he should doe it of his own free grace & mercy; as is also more fully expressed in the following verse.

Vers. 4. But there is forgivenesse with thee. &c.] That is, Thou art & hast decla∣red thy self to be a God ready to forgive poor penitent sinners; or, there is for∣givenesse to be had from thee, if men seek it as they ought to doe: that thou maist be feared; that is, that thou maist be worshiped by men in a right manner; for fear here is taken, as it is often elsewhere in the Scripture, for the whole worship of God. Gods readinesse to forgive poor penitent sinners, & to deliver them out of their troubles, is the great encouragement to draw men to serve God, and to pray to him for mercy when they are in misery (as the Psalmist now did) & that as children seek to their father, fearing to offend him, even because of his goodnesse.

Ver. 6. My soul waiteth for the Lord, more then they that watch for the morning, &c.] That is, more eagerly then they that watch in the last watch of the night do wait for the first breaking of the day: either because they watch abroad in dangerous

times, & perhaps too in tedious weather; or else merely because being tired with long watching they long for the morning, that then they may goe & take their rest. See the Note also Psal. 119.148.

Vers. 7. With the Lord there is mercy, & with him there is plenteous redemption.] That is, He is infinitely gracious to pardon the sins of his people, though never so ma∣ny & great, and as infinitely able, by innumerable incredible waies and means, to deliver them out of all their troubles and miseries.

Vers. 8. And he shall deliver Israel from all his iniquities.] That is, He will pardon and deliver them from all their sins, which have been the causes of their sufferings, and that for the merits of Christ their Redeemer; and so consequently he will de∣liver them also from all their sufferings & sorrows.

PSALM CXXXI.

Vers. 1. LOrd, my heart is not haughty, nor mine eyes lofty, &c.] It is in the He∣brew, my heart is not lifted up, &c. which was according to that law which God gave for the king of Israel, that his heart be not lifted up a∣bove his brethren, Deut. 17.20. But for the better understanding of these words, we must know, that David might speak them, either with respect to the time before he was settled in the throne of Israel, professing hereby, that however Sauls flatte∣ring Courtiers had continually reported of him, that he sought Sauls ruine, and out of pride & ambition sought to step into his throne, yet the Lord the searcher of all hearts knew, that he did never of himself aspire to, nor look after any such worldly greatnesse, but did still refer himself to the will of God, being content to be in whatever condition God was pleased to dispose of him: or else with re∣spect to the times when he sat in the throne of Israel; & that accordingly he protests in these words, that though God had exalted him to the highest pitch of honour that man upon earth can be capable of, in that he had made him both a prophet and a king, & had set him in the throne promised to the Messiah, the only-begot∣ten Son of God, & had furnished him with excellent gifts suitable to this digni∣ty, yet his heart was not exalted hereby to think highly of himself, neither did he carry himself in his place proudly & arrogantly, his utmost ambition being still only this, that he might be serviceable to God and his people: neither (saith he) do I exercise my self in great matters, or in things too high for me; that is, I have kept my self within the bounds of my calling, & have not, in the confidence of mine own wisedome & power, undertaken things that were above my reach; neither did I of my self undertake to be a prophet or king, nor have I sought to enlarge my dominions, or attempted any thing of the like nature, but as I was called thereto of God, to whose will in all things I submitted my self.

Vers. 2. Surely, I have behaved & quieted my self as a child that is weaned of his mo∣ther, &c.] By quieting himself he means, that he had bridled himself from, & suppressed in himself, all those inordinate motions & desires, wherewith ambiti∣ous men, that would be over-wise & provident for themselves, do usually disqui∣et both themselves & others, & whereunto himself was naturally enclined as well

as others. And he compares himself to a child that is weaned of his mother, which he repeats again in the last clause of the verse, my soul is even as a weaned child, not to imply, that he was as free from all pride, & ambitious desires after great things, and revengefull thoughts, as such infants are (for to imply this it had been enough to have said, that he was as a child, without adding that of a child weaned of his mo∣ther, as we see in the like expression of our Saviours, Matth. 18.3. Except ye be∣come as little children, ye shall not enter into the kingdome of heaven;) but rather to im∣ply his quiet recumbency upon God in any estate & condition whatsoever: that as a child that is weaned from the breasts of the mother, is notwithstanding no way sollicitous for it self how it shall be fed, but still hangs upon the mother, and rests upon her for every thing whatsoever, & though it have not what it naturally most desires, the milk of the breast, yet it is contented to be fed with what the mother gives it; so did he wholly cast his care upon God, as one that could doe nothing for himself, and even when the Lord was pleased to withhold from him what he expected, & to keep him in a low & afflicted condition, yet he patiently still submitted himself to Gods good will & pleasure, & was contented to be what God would have him.

Vers. 3. Let Israel hope in the Lord from henceforth and for ever.] As if he should have said, Let all the Israel of God therefore learn by mine example to have mean thoughts of themselves, that so accordingly they may not trust in themselves, but in God alone. And indeed because the performance of Gods promises made to David concerning his being settled in the throne, tended so much to the com∣mon good of the whole Israel of God, well might his confidence, that God would perform his promises made to him, encourage them also to hope in the Lord.

PSALM CXXXII.

Vers. 1. LOrd, remember David & all his afflictions.] Because Solomon made use of some verses of this Psalm, to wit, vers. 8, 9, 10. almost word for word, in his prayer at the dedication of the Temple, 2 Chron. 6.41, 42. (for which see the Notes there) it is hence evident that this Psalm was compo∣sed before that time: & probably therefore either by David, to be sung when the Ark was removed from the house of Obed-Edom to Zion, or for the use of his son Solomon when he came to build the Temple; or else by Solomon himself, that the people might use it all the time the Temple was building, or particular∣ly at the great solemnity of the Temples dedication. But however, the drift of this petition, Lord, remember David & all his afflictions, is to desire of God, that by settling and prospering the throne of David, & the Temple, the place of his pub∣lick worship, & by blessing the service that was there done him, he would make it evident that he was mindfull of him, & did highly esteem him, both for what he had suffered for his sake, and especially for his great sollicitousnesse to have built God a house, which is the chief thing that is intended by his afflictions. For first, because when David had made known how earnestly desirous he was to build

God a Temple, God did hereupon tell him that his son should doe it, though he might not, and did withall make many gracious promises to him, concerning his kingdome, the Temple, & the flourishing estate of his Church & people, 2 Sam. 7.10, 16. (concerning which see the Notes there) therefore this, Lord, remember David and all his afflictions, is all one in effect as if this had been added too, And re∣member also the promises which thou didst then make unto him; for so we see the like expression used, Deut. 9.27. Remember thy servants Abraham & Isaac & Iacob, look not unto the stubbornesse of this people, that is, Remember the covenant which thou madest with Abraham & Isaac & Jacob, and because of that do not destroy this people, though they be a stubborn people. And 2. because David had under∣gone so many afflictions, in a manner all his daies, for the advancement of Gods glory, & that in confidence that God would at last doe for him what he had pro∣mised him, and because he had been so anxiously sollicitous to build a house for the Lord, therefore in these words, Lord, remember David & all his afflictions, this al∣so may be comprehended, that even in this regard God would be the readier to doe good to him, who had been so zealous for his glory, & had suffered so much for his sake.

Vers. 2. How he swore unto the Lord, &c.] See the Note 2 Sam. 7.3: & vowed unto the mighty God of Iacob; that is, the God whom Jacob worshipped and trusted in, as an almighty God, Gen. 49.24. & who by his almighty power had delivered Jacob out of all his dangers and troubles.

Vers. 3. Surely I will not come into the tabernacle of my house, &c.] To avoid the absurdity of thinking, that David should make such a rash & unwarrantable vow as this might seem to be, that till he had his desire satisfied in that which is af∣terwards expressed, he would abide in the open air, & never goe within his doors, nor ever take any rest either by day or by night, some say that David spake this with reference to his purpose of taking the fort of Zion from the Jebusites, 2 Sam. 5.6, where by revelation he knew that God meant to have the Ark settled, and which he might probably think would be accomplished within some short time. And then others again say, that he meant it only of that stately cedar house, which he had lately built for himself in Jerusalem, 2 Sam. 7.1, 2. to wit, that he would not goe into that house; & so also that he would not goe up unto his bed; nor (vers. 4.) give any sleep to his eyes, nor slumber to his eye-lids, to wit, in that house. But neither of these expositions give me any satisfaction. I rather take these to be hyperbolicall expressions of the continuall exceeding great care, wherewith he was perplexed about providing a settled place for the Ark to rest in, like that Prov. 6.4, 5: Give not sleep to thine eyes, nor slumber to thine eye-lids; de∣liver thy self as a roe from the hand of the hunter, &c. Neither is it any more in effect then if he had said, I will never lay by this care, to mind my self in any thing what∣soever, I shall never with any content abide in mine own house, or with any quiet rest in my bed, untill, &c.

Vers. 5. Vntill I find out a place for the Lord, &c.] That is, Untill I find where the place is, of which God hath so long since spoken, (see the Note Deut, 12.5.) that there he would have his habitation, & that there the Ark should take up its

settled abode; or rather, Untill I provide, prepare or build a dwelling-place for the Lord; for so the same expression is used Act. 7.46. where it is said of David, that he found favour before God, & desired to find a tabernacle for the God of Iacob, and so it is more clearly expressed in the following clause, an habitation (or, as it is in the Hebrew, habitations; for which see the Note Psal. 43.3.) for the mighty God of Ia∣cob, see above vers. 2.

Vers. 6. Loe, we heard of it at Ephratah, &c.] A very obscure place this is. But the most probable expositions that I find amongst Expositours are these. 1. That in these words a reason is given why David was so sollicitous to have the Ark brought into its resting place, and why the people were so glad to have this done, to wit, because formerly it had been still in a fleeting condition, carried up and down from one place to another: to expresse which they say, we heard of it at E∣phratah, that is, we heard of the Ark, that in old time before our daies it was in Ephratah, that is, in the land of Ephraim, to wit, in Shiloh (& indeed why might not the land of Ephraim be called Ephratah, seeing we find that Jeroboam, be∣cause he was of the tribe of Ephraim, is called an Ephrathite? 1 Kings 11.26.) we found it in the fields of the wood, that is, when the Philistines brought back the Ark out of their countrey, we found it in the field of Bethshemesh, 1 Sam. 6.12, 13, 14; or when David went to fetch it to mount Zion, we found it in Kiriathjearim, 1 Sam. 7.1. 1 Chron. 13.5, 6. which signifyeth properly a town or city of woods, that is, situated nigh unto woods; and so the full scope of these words is as if they should have said, Thus hath the Ark been formerly transported from place to place, but now care hath been taken to bring it to the place where it must al∣waies abide. 2. That the care of David in bringing the Ark to the place which God had appointed for it, is set forth by shewing the different opinions which men formerly had concerning the place of the Arks settled abode: we heard of it at Ephratah, that is, we heard of the resting place for the Ark, the mansion or habi∣tation for the mighty God of Jacob, mentioned in the foregoing verse, that it was to be in Ephratah, that is, in Bethlehem, Gen. 35.16. which was a very fruitfull place, & called therefore Ephratah, which signifyeth fruitfulnesse, as for the same cause also it was called Bethlehem, that is, the house of bread (& indeed it is not im∣probable that such a report might be spread abroad concerning Bethlem Ephra∣tah, in regard that many men might be inclinable to think, that the city where David their king was born, was likely to be made the seat both of the kingdome and Sanctuary;) we found it in the fields of the wood, as if they should have said, but now we have unexpectedly found that the place where the Ark must be settled is in the threshing-floor of Araunah the Jebusite, see the Note 2 Sam. 24.18. which might be called the field of the woods, because it was a woody place•• or in Jerusa∣lem, or mount Zion, which might be so called, because it was but a barren soil, and compassed about with hils that were covered over with wood. 3. That this is spoken of Davids removing the Ark to the city of Zion, We heard of it at Ephra∣tah, that is, the same of this solemn transporting of the Ark to Zion was brought unto us the inhabitants of Bethlem Ephratah; we found it in the fields of the wood, that is, as is before noted, in Kiriath-jearim; for it is in the Hebrew in the fields

of ••oar, & Joar differeth not much from jearim. Or 4. that this was spoken by way of congratulating the bringing of the Ark in to the Temple, according to the de∣sire of David, as into the place appointed of God for its settled abode: We heard of it at Ephratah, that is, say some Expositours, We heard of the ancient men in Bethlem Ephratah, even when we were children, where the Ark was to be settled; or, as others, we heard of it of David the Ephrathite, that is, who was of Bethlem E∣phratah; & accordingly we found it in the fields of the wood, that is, in Jerusalem, or in mount Moriah, the floor of Araunah, as is before noted; he being anointed king, the place of the Arks settled abode is now discovered. But to me the two first seem the most probable.

Vers. 7. We will goe into his Tabernacle, &c.] See the Note again Psal. 43.3: we will worship at his foot-stool; see the Notes 1 Chron. 28.2. & Psal. 99.5. In this verse the people are brought in, resolving that since the Ark was now brought into the place which God had chosen for its setled abode, they would now diligently frequent that place of his presence & publick worship; & they speak as rejoycing at the benefit which thereby would redound to Gods people.

Vers. 8. Arise, O Lord, into thy rest, &c.] See the Note 2 Chron. 6.41.

Vers. 9. Let thy priests be clothed with righteousnesse, &c.] That is, Let them be righteous & holy, and live holily and righteously; & particularly, let them car∣ry themselves justly & holily in the execution of their priestly office: see the Note, Job 29.14. And in this expression he alludes to the holy garments where∣with the Priests were clothed, Exod. 28.23. In the 2. Chron 6.41. this clause is expressed thus: Let thy Priests, O Lord, be clothed with salvation; & accordingly the meaning here may be, Let the manifestation of thy righteousnesse, in prote∣cting them by thy grace & providence, & in shewing thy self tenderly carefull over them, be an ornament to them; for which see the Note there. And they therefore that think this Psalm was composed to be sung at the removing of the Ark from the house of Obed-Edom, do conceive that David doth hereby impli∣citely desire, that no such thing might now befall them, as had before in the sudden death of Uzzah. And let thy Saints shout for joy; that is, Let thy holy peo∣ple exceedingly rejoyce in the manifold mercies which through thy favour they enjoy, or particularly in the benefits they enjoy by means of the ministry of thy priests, and the settling of the Ark amongst them. I know that some understand this of the Levites, whose work it was to praise God with singing of Psalms in the Temple. But if we compare this with the place before cited 2 Chron. 6.41. it will clearly appear that the former exposition is the best.

Vers. 10. For thy servant Davids sake, &c.] That is, (say some Expositours) for thy Christs sake, who is often in the Scripture called David; see the Note 2 Sam. 22.51. But others again conceive that David himself doth here desire, that God would remember him his servant, and make good his promises to him, whom he had anointed king over Israel; turn not away, saith he, the face of thine anointed. And some restrain his request to this, that God would not send him away without ef∣fecting the work he had undertaken, of removing the Ark from the house of Obed-Edom to Zion, as he had done before when Uzzah was smitten, But I ra∣ther

take it to be the prayer of Solomon, or of the people on Solomons behalf, to wit, that God remembring the promises he had made to David, & out of the respect he bare to him, who was a man after his own heart, would not cast off his son Solomon, that was anointed to succeed him in the throne, out of his sight, nor reject his prayers, or frustrate him of his hope in building a Temple for the Lord, as his father had appointed him: all which will be evident by comparing this place with that 2 Chron. 6.42.

Vers. 11. The Lord hath sworn in truth unto David, he will not turn from it; Of the fruit of thy body will I set upon thy throne.] See the Notes 2 Sam. 7.11, 16. and Psal. 89.3.

Vers. 13. For the Lord hath chosen Zion, &c.] See the Notes Psal. 78.68. and 1 Kings 9.3.

Vers. 15. I will satisfie her poor with bread.] That is, I will not only give them food enough, but also, by my blessing upon it, cause their food to nourish and sa∣tisfie them.

Vers. 17. There will I make the horn of David to bud, &c.] That is, In Zion I will make the strength and glory of his kingdome to grow up and encrease; see the Notes 1 Sam. 2.1, & 10. 2 Sam. 22.3. & Psal. 89.24. But withall this expression of the budding of the horn of David seems to have respect, both to the mean con∣dition from which David was advanced, as likewise to the strange growing up and shooting forth of his kingdome again in his posterity, when it was brought very low, as it was by the schism of the ten tribes, that fell off to Jeroboam, and often afterwards in their civill wars; yea when it was in a manner cut off, as it was in the Babylonian captivity; but especially when it was so utterly ruined at last, that there seemed to be no memoriall left of it, & yet then in Christ, that horn of salva∣tion, Luk. 1.69. budded and sprang forth again, and from Zion, where indeed Christs kingdome began, did spread abroad all the world over: whereto the pro∣phets also seem to allude, where they call Christ the branch, as Zach. 6.12. and Isa. 11.1 a rod out of the stem of Iesse, and a branch out of his roots. And to the same purpose is the following clause, I have ordained a lamp for mine anointed; that is, that there shall be still one of his posterity, in whom the glory of his kingdome shall live and shine forth; see the Note 1 Kings 11.39. Which yet was chiefly ac∣complished in Christ, in whom this kingdome did indeed shine forth most glori∣ously even unto the ends of the earth. But see the Note also 2 Sam. 21.17.

Vers. 18. His enemies will I cloth with shame, &c.] See the Note Job 8.22: but upon himself shall his crown flourish; that is, upon his own head, & the heads of his po∣sterity, even unto Christ, in whom his kingdome shall flourish unto all eternity.

PSALM CXXXIII.

Vers. 1. BEhold, how good and how pleasant it is, for brethren to dwell together in unity.] That which is said most probably by Expositours, concer∣ning the occasion of penning this Psalm, is, either that it was pur∣posely provided to be sung by the Israelites at those three solemn feasts, when all

the males were to come up to worship God together at Jerusalem: or else that it was composed upon occasion of that pacification that was made amongst the Isra∣elites, either after the suppressing of Absaloms rebellion, or rather when after ma∣ny years civill wars that had been in the land between David & the house of Saul, all the tribes did at last joyntly submit to David, and so lived peaceably together as brethren under his government; whereupon, as from the experience they now had, how much better it was with them, when they lived thus comforta∣bly together in unity and peace, then when before they were continually seeking to destroy one another, he commends unto them brotherly love & concord, Be∣hold how good & how pleasant it is, &c.

Vers. 2. It is like the precious ointment upon the head, that ran down upon the beard, even Aarons beard, that went down to the skirts of his garments.] That is, It must needs yield as much refreshing content and delight both to God & man, especi∣ally to those that live thus as brethren together, as that precious ointment did, that was alwaies poured forth upon the head of Aaron and his successours, when they were consecrated to the high priests office; nor only to the high priest him∣self, but also to all that were about him, to whom the fragrant smell thereof did spread. And the rather doth he compare the unity of brethren to this holy oint∣ment, which was peculiarly designed to that religious service of consecrating the high priest, because he desired hereby to intimate, first, that the brotherly con∣cord which he chiefly intended, was when they joyned together with one con∣sent in a way of religion, to wit, in the pure worship of God, being all of them in∣dued with the sweet smelling graces of Gods holy spirit; & 2. that this brotherly concord is an effect of that spirit of grace & peace, which being plentifully pou∣red forth upon Christ the head of the Church, runs down upon all the members of his body, and is the bond of their spirituall union.

Vers. 3. As the dew of Hermon, &c.] As by the similitude in the foregoing verse David shewed how pleasant it is, for brethren to dwell together in unity, so by this here he shews, how good it is, that is, how profitable: As the dew of Hermon, and as the dew that descended upon the mountains of Zion; that is, as the dew that falls from heaven upon such a fat & fruitfull soil, as is that of mount Hermon, and the mountains near about Zion or Jerusalem, doth cause these places to yield great encrease & profit, so doth brotherly love, through Gods blessing, bring all varie∣ty of outward plenty with it to those that do sincerely practise it, besides that it doth also make men fruitfull in good works, both towards God & towards man. For there, that is, where brethren do thus dwell together in unity, the Lord com∣manded the blessing, that is, he poureth forth upon such men all variety of blessings; see the Notes Psal. 42.8, & 44.4, & 68.28, & 71.3: even life for evermore; that is, not only a long prosperous life here, but also life eternall in heaven, whereof therefore brotherly love is made an unquestionable sign 1 Joh. 3.14. We know that we have passed from death unto life, because we love the brethren. Yet some under∣stand, that by life for evermore here is meant, that God would give a happy life to all that should so agree together throughout all generations.

PSALM CXXXIV.

Vers. 1. BEhold, blesse ye the Lord, all ye servants of the Lord, &c.] That is, all ye Priests & Levites, as appears by the following words, which by night stand in the house of the Lord: for though some devout men & women of the people were sometimes wont to wait upon Gods service in the Temple even by night, as is noted of Anna, Luk. 2.37. that she departed not from the temple, but served God with fastings & prayers night & day; yet here the Psalmist seems to speak of such as by their office & place were constantly to give attendance upon the service of God in the Temple by night, as well as by day, as the word stand doth here import. And that this was the constant charge of the Priests & Levites, as in their courses they waited in the Temple, is evident Levit. 8.35. 1 Sam. 3.3. & in many other places: as a kings guard are wont to watch by night in his Court, so did they keep their watches in the Sanctuary. However, the aim and scope of this exhortation to these Priests & Levites is all one as if he had said, Think it not enough that you watch by night in the Temple, or that you perform there the outward ceremonial service, but see that you give God that spirituall service of praising his name, which he chiefly requires. See also the following Note.

Vers. 3. The Lord that made heaven & earth blesse thee out of Zion.] That is, say some Expositours, every one of you Priests & Levites that doe carefully perform your duty, as I have said, in praising the Lord. But now others conceive that this is here added as the substance of that prayer, wherewith the Psalmist desires that the Priests would blesse the people, when they lifted up their hands in the Sanctuary, as was said in the foregoing verse. Yea & some also hold that this Psalm is written dialogue-wise, and that accordingly the two first verses must be taken as spoken by the people to the Priests & Levites, & then this as the answer of the Priests & Levites to them; or else that the two first verses contain the words of David to the Priests & Levites, & then this their answer to David their king: See the Note Psal. 118.26. As for the last words, out of Zion, see the Note Psal. 128.5.

PSAL. CXXXV.

Vers. 2. YE that stand in the house of the Lord, in the Courts of the house of our God.] Though this Psalm begins with the very same words, in a manner, as doth the foregoing Psalm; yet I conceive the drift of this is, not only to stir up the Priests & Levites, as it was in the former, to this duty of praising God, but the people also: & that 1. because the arguments which here he brings to presse this, did in common concern both Priests & people; & 2. because that clause, which is here added, in the Courts of the house of our God, may be extended to the people, as well as to the Priests, seeing there were some Courts in the Temple which were for the people to worship God in.

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Vers. 3. Sing praises unto his name; for it is pleasant.] That is, The name of God is pleasant & delightfull to his servants, when they think or speak of it; or, It is a pleasant and delightfull thing to sing praises to his name.

Vers. 5. Our Lord is above all gods.] That is, all that are called gods; see the Note Deut. 10.17. And in advancing the Lord above all Idol-gods, he hath re∣spect to the high esteem which the heathens had of them.

Vers. 6. Whatsoever the Lord pleased, that did he in heaven and in earth, in the seas and all deep places.] That is, all deep rivers and lakes: or, by deep places may be meant all the invisible depths, both of the earth and waters, even to the very centre.

Vers. 7. He causeth the vapours to ascend from the ends of the earth, &c.] Of which in the middle region of the air the clouds are formed. Now in saying that these ascend from the ends of the earth, either his meaning is, that they ascend from all parts of the earth in every quarter of the world; or else that they ascend from the sea, which is the lands end, or the utmost bounds of the earth. And indeed those vapours of which watry clouds are formed do usually rise from watry pla∣ces of the earth, and especially from the seas; whence is that of Elijahs servant 1 Kings 18.44. Behold, there ariseth a little cloud out of the sea, like a mans hand; see also Amos 5.8. He maketh lightnings for the rain; that is, to make way for the rain, the lightnings bursting the clouds, that so the rain may pour down; or, to goe along with the rain, this being the wonder here noted, that fire and water should so go together, & break forth from the same cloud: he bringeth the wind out of his treasuries; that is, say some, out of the caves and hollow places of the earth: but I rather conceive, that because the wind riseth many times on a sudden, & as our Saviour saith Joh. 3.8. we cannot tell whence it cometh, therefore God is said here to bring it forth, as if he had it locked up in a readinesse in some secret & hidden treasuries or store-houses.

Vers. 13. Thy name, O Lord, endureth for ever, and thy memoriall, O Lord, through∣out all generations.] See the Note Psal. 102.12.

Vers. 14. For the Lord will judge his people, and he will repent himself concerning his servants.] That is, Though he may for a time afflict his people, yet he will at last relent over them, and punish their enemies: see the Note Deut. 32.36.

Vers. 15. The idols of the heathen are silver and gold, &c.] By this description of the vanity of idols, compared with the fore-mentioned works of God, he clears what he had said before vers. 5. that our Lord is above all gods. What is farther to be noted in this and the five following verses, see in the Notes Psal. 115.4, 11.

Vers. 21. Blessed be the Lord out of Zion, &c.] That is, Resorting to Zion, the place of Gods presence and publick worship, let us thence praise the Name of our Lord.

PSALM CXXXVI.

Vers. 1. O Give thanks unto the Lord, for he is good; for his mercy endureth for ever.] See the Notes 2 Chron. 7.3, and 20.21.

Vers. 4. To him who alone doth great wonders.] See the Note Psal. 72.18.

Vers. 6. To him that stretched out the earth above the waters.] See the Notes Gen. 1.9. and Psal. 24.2.

Vers. 7. To him that made great lights.] See the Note Gen. 1.16.

Vers. 8. The sun to rule by day, &c.] That is, to have sole power under God to give light by day, the moon & stars not then appearing; as on the other side the moon & stars have the only power to give light by night, the sun being then hid∣den from our sight, and are therefore also said in the following verse to rule by night.

Vers. 14. And made Israel to passe through the midst of it.] To wit, the red sea, (as was said in the foregoing verse) not only by opening a passage for them through the waters, but also by giving them courage to passe between those heaps of wa∣ter, with as much confidence as if they had been to goe on dry land in any o∣ther place.

Vers. 16. To him which led his people through the wildernesse.] To wit, carefully & ten∣derly, as a father leads his child, or a shepheard his flock, supplying them in their wants, & protecting them from dangers, going before them, by day in the pillar of a cloud, and by night in a pillar of fire; see the Note Exod. 13.21.

Vers. 23. Who remembred us in our low estate.] That is, many and many a time when our dangers & miseries were greatest.

Vers. 26. O give thanks unto the God of heaven.] That is, that created the hea∣vens, that hath his habitation in the heaven, and from thence doth support and govern the whole world.

PSALM CXXXVII.

Vers. 1. BY the rivers of Babylon, there we sat down, yea we wept, when we remem∣bred Zion.] For the better understanding of this & other passages in this Psalm, take notice, 1. that it was penned as in the name of the holy Levites, that had been singers in the Temple, as appears by many passages in it; as those wherein there is mention made of their harps, & the enemies desiring them to sing one of the songs of Zion, &c: 2. that the drift of this Psalm might be different, accord∣ing as we may differently conceive of the time when it was written. For if it were penned after their return out of Babylon, as some think, because he speaks here of those things that were done in Babylon in the time past, there we sat down, yea we wept, when we remembred Zion, &c. then the scope of the Psalmist was, to render the people the more thankfull for their deliverance out of Babylon, by putting them in mind how sad their condition was when they were in captivity:

but if it were composed whilst they were yet in Babylon, Cyrus not having yet subdued the Babylonians, (which others conceive may be probably gathered from those words vers. 8. O daughter of Babylon, who art to be destroyed, &c.) then the drift of the Pen-man of this Psalm might be, to keep the people from being too much dejected, & especially from being polluted with the superstition and profanenesse of the nations amongst whom they lived in so lasting a captivity as seventy years, to wit, by propounding herein to them the example of the sted∣fast faith and piety of the holy Levites, how they could not be intangled by the delicacies of Babylon, but still groaned & longed after Zion, & how they could not be wonne to do any thing, that might be a dishonour to their God and their religion, yea how they foretold the destruction both of the Edomites & Baby∣lonians, vers. 7, 8. which shewed that they expected a time of deliverance: 3. that those words here, there we sat down, are either to imply their long conti∣nuance in Babylon, or else to set forth hereby their wearinesse after this toilsome labour, or rather their sadnesse and sorrow; for sitting is usually mentioned in the Scripture as the gesture of mourners, as Job 2.12. So they, that is, Jobs friends, when they found him in such a sad condition, sat down with him upon the ground seven daies & seven nights, &c. & Jer. 15.17. I sat alone, because of thine hand; for thou hast filled me with indignation, & Lam. 2.10. The elders of the daughter of Zion sit upon the ground, & keep silence: & 4. that it is expressed that they sat down & wept by the rivers of Babylon, 1. because Babylon was a countrey full of goodly rivers, see Ezek. 1.1. Dan. 10.4. the chief whereof were Tigris and Euphrates; 2. be∣cause the captive Jews were not suffered to dwell amongst the Babylonians in their towns & cities, they being as odious to the Babylonians as formerly they had been to the Egyptians, but were assigned to have their habitation by them∣selves in the countrey, that they might there be set a work in their servile field-im∣ployments; & so they lodged in the open field, or at the best in some poor tents and cottages, which there they reared up for themselves by the river side; or 3. because they were wont when they had any leasure, to retire thither by themselves, and there to sit down, & bewail their condition; or 4. that this might imply that the pleasures of Babylon, which consisted much in their goodly rivers, could not make them forget their sorrow for Zion, but that even there they sat down, and poured forth many sad penitentiall tears, when they remembred Zion, that is, in what a sad condition poor Zion lay, and how they were deprived of that comfort in Gods presence and publick worship they had formerly enjoyed.

Vers. 2. We hanged our harps upon the willows in the midst thereof.] Because it may seem very improbable, that the Levites should have so much leisure, as to mind the saving of the musicall instruments of the Temple, (which are all com∣prehended under the harps here mentioned) when the Babylonians were with such rage burning the city & Temple of Jerusalem, and making such a slaughter as they did amongst the inhabitants, and when therefore they must needs have e∣nough to doe to secure their own lives; or that the mercilesse plundering soul∣diers would shew them so much favour, as to let them retain their musicall in∣struments; therefore some Expositours take these words, We hanged our harps upon

the willows, to be only a figurative proverbial expression, meaning only that there they bad adieu to their musicall instruments, being brought into such a sad and dolefull condition. But because there follows in the next verses an histori∣call relation of what the Babylonians said to them, and what they answered again, I conceive it is clear that the Psalmist relates what was actually done, namely, that they did indeed hang up their harps upon the willows in the open fields; there∣by shewing how little they regarded them, and giving the Babylonians to under∣stand, in whose sight they did this, that the pleasant shade of those willows by the rivers sides could not tempt them to make use of their musicall delights, when as their souls were so oppressed with sorrow for the miseries of Zion. Neither seems it to me so improbable, either that the Levites should in that confusion of the sacking of Jerusalem endeavour with all sollicitous care to reserve to themselves, and to carry away with them, those holy precious remainders of the Temples u∣tensils, as memorials of Gods Zion, and the delight they had formerly taken in Gods worship there, and which in Gods good time they might hope again to use in the holy service of God, as they had formerly done; and haply as hoping they might allay their sorrow in their captivity by some musicall refreshings, though afterwards they found themselves so overpressed with sorrow, that they could not take any delight therein; or, that the Babylonians should afford this favour, especially if we consider that they might out of curiosity desire to hear what the skill of the Hebrews was in those kinds of melody; for which also see the follow∣ing verse.

Vers. 3. For, &c.] This word shews, that here another reason is given why they hanged up their harps upon the willows: they that carried us away captives re∣quired of us a song, & they that wasted us, that is, that sacked us & pillaged us, & laid our city on heaps, as the Hebrew word signifies, required of us mirth; to wit, not so much out of a desire to delight themselvs with the musick of the He∣brews, or to heare what their skill was in playing & singing (though that some might have respect to, as is before noted,) as by way of scoffing at them, & insulting over them: Sing us, say they, one of the songs of Zion; as if they had said, what? is your God dead, to whom you were wont to sing? If he were formerly delight∣ed with your musick, why do you give it over? And observable it is that the Psal∣mist doth expresse this, that it was they that carried them away captives that re∣quired this of them: for this was 1. to imply, how unreasonable a thing it was, that they that had brought them into such a sad condition should require mirth of them; & 2. to imply the courage of these poor captives, that being in bondage could yet in this refuse to gratify their lords & masters.

Vers. 4. How shall we song the Lords song in a strange land?] That is, being in exile, where we are overpressed with sorrow, both for our own sufferings, & the sad condition wherein Zion lyes; what heart do ye think we can have to sing? especially considering that the Lord doth hereby call us to mourning. Yea, how dare we profane the holy songs of Zion, composed for the worship of the Lord our God, by singing them to an idolatrous heathenish people, to make them mer∣ry, and so to expose them to their derision and scorn? This I conceive is the

drift of this their answer. Yet there may be in these words also a covert intima∣tion, that they hoped that God would carry them back into their own land, and that then they would chearfully sing the songs of Zion, though in a strange land they could not doe it. And so also some understand the following verse.

Vers. 5. If I forget thee, O Ierusalem, &c.] That is, say some Expositours, so as not earnestly to long after, and to wait for the promised restauration of poor Je∣rusalem, which our enemies do so scorn & despise; and so as not to be most rea∣dy to sing the songs of Zion, if God should ever carry us back thither, to see Jerusalem again in a flourishing condition, though now indeed we can neither play nor sing; or rather, If I forget thee, O Ierusalem, to wit, so as to give my self to musick and merriment, whilst thou art in so sad a condition: let my right hand forget her cunning; that is, let my skill fail me of playing upon musicall instru∣ments, that gift wherewith God hath honoured me for his service; or, let a dead palsey seise upon my right hand, that I may never play on instrument more: see also the following Note.

Vers. 6. If I do not remember thee, &c.] See the foregoing Note: let my tongue cleave to the roof of my mouth; that is, let me be stricken with an apoplexy, that I may not be able to sing or to speak. But indeed these imprecations are no more in effect, then as if they had said, that they might well expect some notable judge∣ment from God upon them, if they should thus forget Jerusalem. If I preferre not Ierusalem above my chief joy; that is, If I do not esteem, desire & pray for the hap∣py recovery and flourishing estate of Jerusalem, more then any thing that might yield me the greatest joy for mine own particular; or rather, if I rejoyce in any thing more then in the restauration of Jerusalem, or till I see Jerusalem in a better condition, if I prefer not my mourning for Jerusalem before the chiefest joy that can betide me.

Vers. 7. Remember, O Lord, the children of Edom, &c.] To wit, how they carri∣ed themselves towards thy people: in the day of Ierusalem; that is, in the day of her destruction, as it is said of the Ethiopians, Ezek. 30.9. great pain shall come upon them, as in the day of Egypt, that is, in the day when Egypt was destroyed: see also the Notes Job 18.20. and Psal. 37.13. And how they carried themselves is expressed in the following words, who said, Rase it, rase it, even to the foundations thereof: the meaning whereof is, that they with much delight assisted and encou∣raged the Babylonians in the destruction of Jerusalem, as is largely related by the prophet Obadiah, vers. 11, 12, 13, 14. But now the drift of this prayer of the ho∣ly Levites is, that as they remembred Jerusalem to pity her, so God would re∣member the cruelty of her enemies to punish them for it; covertly to assure the poor Jews, that this in his own good time, God would certainly doe; & that be∣cause God had foretold this by his prophets concerning the Edomites in parti∣cular, and that with speciall respect to their unthankfulnesse to the children of Israel, who had formerly spared them as brethren, Deut. 2.4, 5. when they first entred the land of Canaan, as Obad. 10. for thy violence against thy brother Iacob▪ shame shall cover thee, & thou shalt be cut off for ever, & so in many other places; of which therefore in these words, Remember, O Lord, the children of Edom, the Levites desire the Lord to be mindfull.

Vers. 8. O daughter of Babylon, &c.] That is, O thou great and mighty empire of Babylon, now in the prime of thy beauty & glory; or, O thou nation, O ye people of Babylon, see the Note 2 Kings 19.21: who art to be destroyed; which they speak with confidence, because this the prophets had foretold, as Isa. 47.1, &c. and in many other places: happy shall he be that rewardeth thee, as thou hast ser∣ved us; to wit, because it shall be counted an honour to them, that they have exe∣cuted Gods vengeance upon such a wicked cruell people; & because God would recompence this with outward prosperity & successe and many earthly blessings. Yet some take this as only implying their desire, that they might be happy that should so return the cruelty of the Babylonians into their own bosoms.

Vers. 9. Happy shall he be that taketh and dasheth thy little ones against the stones.] The Psalmist may seem herein to have respect to that place in Isaiahs prophesie, where this very thing is expresly foretold concerning the Babylonians, Isa. 13.16. Their children also shall be dashed to pieces before their eyes, &c. And his aim herein was to set forth, that though this were in it self an act of horrid cruelty, yet they that should so use the Chaldeans should be honoured for it, because they had ex∣ercised the same cruelty towards Gods people.

PSALM CXXXVIII.

Vers. 1. I Will praise thee with my whole heart, &c.] See the Note Psal. 9.1: before the gods will I sing praise unto thee; that is, before princes & great ones, see the Note Psal. 107.32▪ (for these are often called gods in the Scri∣pture, see the Note Exod. 22.28.) or, before the angels, who are present indeed in Church-assemblies, as was signified by the images of the Cherubims in the San∣ctuary. And thence it is that Paul saith, that women ought to have a covering on their heads in the holy assemblies, 1 Cor. 11.10. because of the angels.

Vers. 2. I will worship towards thy holy temple, &c.] See the Notes Psal. 5.7, & 28.2: & praise thy name for thy loving kindnesse & for thy truth; to wit, in setling me in the throne of Israel, according as thou hadst promised me: for thou hast mag∣nifyed thy word; to wit, in the promise thou hast made concerning the Messiah, the greatest good that ever thou didst make known to thy people: or, thou hast magnified thy word; that is, thy faithfulnesse in making good thy word, or the in∣fallible truth & unresistable power of thy word: above all thy name; that is, above all thy other glorious attributes, to wit, in that men were chiefly ravished with the admiration of Gods accomplishing the promises which he had made to David concerning the kingdome; the promises seemed before hand so unlikely to be performed, that when God had fully brought all to passe that he had promised, the faithfulnesse of God was so admired herein, that comparatively nothing else was thought of.

Vers. 3. In the day when I cried, thou answeredst me; and strengthenedst me with strength in my soul.] That is, Though thou didst not presently deliver me, yet a gracious answer I had of my prayer, in that thou didst inwardly strengthen my faith and patience and courage, and so didst support me from sinking under that pressure of afflictions that lay upon me, & enabledst me quietly & chearfully still to wait upon thee.

Vers. 4. All the kings of the earth shall praise thee, O Lord, when they heare the words of thy mouth.] That is, So many of the kings of the earth, farre & near, as shall heare how wonderfully thou hast made good what thou hadst spoken concerning me, both when thou didst command me to be anointed king, & when thou didst promise to settle me in the throne of Israel, though I lived then in a low & mean condition, shall hereupon praise thy name. Yet because David was a type of Christ, we may well also understand this of the kings of the Gentiles, when they should be converted upon the preaching of the Gospel to them.

Vers. 5. Yea, they shall sing in the waies of the Lord.] That is, They shall with singing praise the works of the Lord, in bringing me to the kingdome which he had promised me, & the manifold strange waies whereby he brought it about; or, They shall praise the Lord with singing, they themselves the whilst walking in the waies wherein the Lord hath appointed them to walk. But this indeed may be most fitly said of the converted Gentiles, with respect to their exceeding joy for the glad tidings of the Gospel.

Vers. 6. Though the Lord be high, yet hath he respect unto the lowly, &c.] That is, Though the Lord be a God of transcendent majesty, & hath his habitation in the highest heavens, yet he beholdeth the lowest, the meanest and the most despised amongst men: yea he beholdeth them with a favourable countenance, to pity, deliver, & exalt them in due time, especially when they are also of an humble and lowly spirit. For that this is included appears by the following clause, but the proud he knoweth afar off; that is, though he knoweth them well enough, yet it is not in a friendly manner, but with contempt, he stands aloof from them; even as they look with contempt upon others, so doth the Lord upon them. And then taking these words also as spoken with reference to the times of Christ, the mea∣ning is clear, to wit, that God is very tender over poor humbled sinners, but that he abhors those that are proudly conceited of their own righteousnesse.

Vers. 7. Though I walk in the midst of trouble, thou wilt revive me.] That is, Thou wilt preserve and deliver me, even when I might seem to be in the very jaws of death; or, Thou wilt comfort me against all terrours and sorrows, inward and outward: see the Notes Psal. 71.20, and 80.18.

Vers. 8. The Lord will perfect that which concerneth me, &c.] That is, Though I should still meet with more and more troubles, and though mine enemies should still rage never so much against me, God will perfect the work of my deliverance and salvation; yea whatever he hath promised to doe for me. Thy mercy, O Lord, endureth for ever; forsake not the works of thine own hands; that is, give not over what thou hast begun to doe for me.

PSALM CXXXIX.

Vers. 1. O Lord, thou hast searched me and known me.] That is, thou hast exact∣ly known me; see the Note Psal. 7.9. Yet some take it thus, that God had proved and sifted him by many trials, and so had exactly discovered all that was in him. But now the scope of this long discourse which David here enters into concerning the omniscience of God, was either 1. hereby

to intimate that he made his addresses now to God with all sincerity, as to an all-seeing God; or, 2. hereby to appeal, as it were, to God concerning his in∣nocency in regard of the false slanders of his enemies, as that he did no way favour any wicked or bloudy purpose in himself or in others, which he seems to urge vers. 19. Surely thou wilt slay the wicked, O God: depart from me therefore ye bloody men; or 3. hereby to presse God to help him, because he knew his streights, & exactly understood his condition in every regard.

Vers. 2. Thou understandest my thought afar off.] That is, Though thou art in heaven & I upon earth, yet thus far off thou knowest every thought of my heart; or rather, Thou knowest my thoughts long before they be brought to effect, or long before they come into my mind.

Vers. 3. Thou compassest my path, &c.] This may be read, as it is in the margin, Thou winnowest my path; & then the meaning is, that God did as clearly see every way of his, as the corn is seen, when it is winnowed from the chaff. But reading the words as they are in our Bibles, Thou compassest my path, &c. the meaning must needs be, that God was on every side present with him, whereever he was & what∣ever he did, & therefore must needs know all his actions. And indeed considering the expressions here used, Thou compassest my path, & my lying down, & art acquaint∣ed with all my waies, it is not improbable which some think, namely that David doth herein allude to the knowledge which huntsmen often get of some wild beast, by watching & tracing her every way, that they know exactly where she u∣seth to goe, & where to lye, both by day & night, and are acquainted with all her paths: see also vers. 5.

Vers. 4. For there is not a word in my tongue, but loe, O Lord, thou knowest it alto∣gether.] That is, I speak not a word but thou knowest it, yea and with what mind and to what purpose it was spoken; or, If I be but about to speak, whilst my words are yet, as it were, in my tongue, thou knowest what I mean to say before I speak it, or, though I should never speak it.

Vers. 5. Thou hast beset me behind and before, &c.] That is, Thou dost environ me on every side with thine omnipresence; see the Note above vers. 3: and laid thine hand upon me; that is, there is no fleeing out of thy sight or presence; I am in that regard, as if thou layedst thine hand upon me, and keptst me prisoner, that I should not stir away from thee: or this phrase may be used to imply, that he must needs be every where in Gods eye, because he was upheld, & preserved, and guided, & led by Gods all-disposing power and providence, so that he could not turn or stir any where, but as he would have him. Yea & some conceive that here again David alludes, as before vers. 3. to a huntsmans besetting and seising upon some beast he hath pursued, when at last he claps his hand upon her.

Vers. 7. Whether shall I goe from thy spirit? &c.] That is, that I may be where thou, who art an infinite spirit, art not present? as it is more clearly expressed in the following clause, or whether shall I flee from thy presence? Or, Whether shall I goe from thy spirit? that is, to be hid from thy eye, that thou maist not know where I am? Because men know & understand things by their spirit, which is a faculty of the inward man, according to that 1 Cor. 2.11. what man knoweth the things of a

man, save the spirit of a man which is in him? therefore doth David here put the spi∣rit of God for the knowledge of God.

Vers. 8. If I make my bed in hell, &c.] That is, If I goe down into the lowest parts of the earth, or into the grave, which is as the bed where dead men are said to rest. See the Note Job 26.6.

Vers. 9. If I take the wings of the morning, and dwell in the uttermost parts of the sea.] That is, Could I take my flight never so early, or, could I flee never so swiftly from East to West, as the morning light doth; for the sun-beams are here com∣pared to wings, (as also Mal. 4.2. the sun of righteousnesse shall arise with healing in his wings) because they passe through the air so exceeding swiftly, as it were in a moment; & the uttermost parts of the sea are here put for the West, because the Me∣diterranean sea was on the West of Canaan.

Vers. 10. Even there shall thine hand lead me, and thy right hand shall hold me.] That is, All the way I went I should be under thy power and custody and con∣duct; so that to be sure there is no escaping out of thy presence: see the Note above vers. 5.

Vers. 13. For thou hast possessed my reins, &c.] That is, Thou didst make them at first, & so they are thine, and thou hast absolute power over them, & therefore thou must needs exactly know them; & consequently also all that is within me, see the Note Psal. 7.9: thou hast covered me in my mothers womb; that is, thou hast cherished & preserved me there; or, this may be ••eant of his being wrapped up in his mothers womb, in that which we call the after-birth; or, of his being covered with skin & flesh, see the Note Job. 10.11. However this which he saith of Gods framing his body in his mothers womb, doth fully clear what he had said in the foregoing verse, that the darknesse and the light are both alike to God.

Vers. 14. I am fearfully & wonderfully made, &c.] That is, There are so many wonders in thy making of me, that when I think of them, it strikes me with a∣stonishment, yea with dread & fear of thine infinite & incomprehensible wisdome and power: marvellous are thy works; that is, all thy severall works of forming man in the womb; or, all thy works in generall. As for those following words, and that my soul knoweth right well, either the drift thereof was to intimate, that e∣ven that understanding wherewith God had endued him, & whereby he was able to take notice of the excellency of Gods works, was one of those things that were wonderfull in Gods making of him; or else rather to signify, that through fre∣quent meditation of Gods works herein, he knew full well that they were excee∣ding wonderfull, though how they were done he was not able to conceive, or, though in words he was not able to expresse them.

Vers. 15. My substance was not hid from thee, when I was made in secret, and curiously wrought, &c.] To wit, with nerves, sinews, veins, & variety of bones and limbs, like a piece of embroider'd or needle-work, as the word in the Originall signifieth. And it may well be, which some say, that because in the first fashioning of an in∣••ants body in the mothers womb the severall members do seem like so many lit∣le thrids, therefore in allusion thereto David useth this expression of his being ••uriously wrought; and where? in the lowest parts of the earth, that is, in the clay-house

of my mothers womb: for this he calls the lowest parts of the earth, only to imply, that his forming in the womb was as far from the reach of any mortall eye, as if he had been made in some deep & dark cave of the earth, and no more to be discerned, then we can discern the growth of metals and other things that are hid∣den beneath in the womb of the earth. And indeed some conceive that where the Apostle saith of Christ Eph. 4.9. that he descended into the lowest parts of the earth, he spake that of his Incarnation in the womb of the Virgin Mary, and used that expression as in reference to these words of David. I know some conceive that there is no more intended in these words then this, that though he were made be∣neath on the earth, yet that was no hinderance but that God from heaven did in every thing see how he was made. But the former exposition is the best.

Vers. 16. Thine eyes did see my substance yet being unperfect, &c.] That is, so soon as ever I was conceived, whilst I was yet an imperfect embryo: & in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them; that is, all those members of my body, which in continuance of time grew to have their perfect shape, were as clearly seen by thee, even when as yet there was none of them that had their shape & proportion, as those things are seen by men, which for the help of their memory they have particularly writ∣ten down in a book; or as they see the fashion of any work they intend to make, in those draughts and models which they have beforehand drawn in a book, for their better direction. For this he means in saying that all his members were written in Gods book, to wit, in the book of his eternall prescience. And as for that clause, which in continuance were fashioned, &c. if we read it, as it is in the margin, what daies they should be fashioned, &c. then the meaning may be, that God had determined how many daies his members should be fashioning in his mothers womb, & that before any of those daies were come, yea even from all eternity.

Vers. 17. How precious also are thy thoughts unto me, O God? &c.] That is, say some Expositours, The thoughts which I have of thee; or rather thine eternall purposes & counsels, as particularly concerning the framing of mans body in the womb, so concerning all other things whatsoever, how incomprehensibly excel∣lent are they, and how delightfull to me to think of? how highly do I esteem of them? how great is the summe of them? see the Note Psal. 40.5.

Vers. 18. When I wake, I am still with thee.] That is, I am still meditating of thy works; some admirable thing or other comes still to mind, which sets me a∣fresh on work to admire thine incomprehensible works, so that I can never find out the full number of them. Yea some conceive that by this word still, I am still with thee, David would imply, that falling asleep with these thoughts in his mind, awaking he had them still fresh in his thoughts, yea and haply that even in his sleep they were still in his mind; see also the Note Psal. 73.23.

Vers. 18. Surely thou wilt slay the wicked, O God, &c.] Because God being eve∣ry where present, as he had said before, and seeing all things, must needs see all the wicked counsels & practises of ungodly men, therefore he concludes that God would destroy them. And his drift herein might be to imply, that being thus perswaded of the end of wicked men, it was not likely that he should be guilty of

those wicked plots and practises which his enemies did accuse him of; but ra∣ther that he must needs resolve, not to have to doe with any such, lest partaking with them in their sins, he should also partake with them in their plagues; as he expresseth himself in the following words, depart from me therefore ye bloudy men: but see also the Notes Psal. 6.8, and 26.4.

Vers. 20. For they speak against thee wickedly, &c.] That is, not covertly, but openly; they manifest their contempt of thee, & belch out blasphemies against thee: and therefore it is no wonder though they slander me. Or, the meaning may be only this, that they spake wickedly against God, in that they spake against Gods servants, & against those things which they could not but know were done by Gods command. And thine enemies take thy name in vain; to wit, by their per∣juries and profane speeches of God; or, in that they talked of God, but in the mean season fancied a God according to the conceits of their own brains, a God that did neither mind, nor would judge the wickednesse of men.

Vers. 21. Do not I hate them, O Lord, that hate thee? &c.] As if he had said, So farre am I from those waies of wickednesse with which they charge me, that, Lord, thou knowest there is nothing I so much abhorre, as those cursed waies of wick∣ednesse, whereby men doe evidently declare themselves to be haters of thee and enemies to thee.

Vers. 22. I count them mine enemies.] That is, I do not conceal my hatred, but declare it openly, by avoiding their society, & carrying my self towards them in every other respect, as if they were mine enemies; though indeed I doe this not because they are enemies to me, but because they are enemies to thee.

Vers. 23. Search me, O God, &c.] To wit, whether I be such a man as I am ac∣cused to be, or as I have now professed my self to be; as if he had said, And accord∣ingly deal both with me and my accusers, that all men may see whether I or they be guilty before thee. See the Notes also Job 31.6. & Psal. 26.2.

Vers. 24. And see if there be any wicked way in me, &c.] In the Hebrew it is any way of pain or grief; that is, say some, any way of wickednesse, which may hereaf∣ter prove matter of anguish to mine own conscience; or rather, any thing where∣in I do wrong or hurt to any man whatsoever; or, that may be grievous either to God or man. It is therefore as if he had said, My heart is deceitfull; do thou therefore, Lord, try me, and see whether there be any way of wickednesse in me, that is, any sinfull way, to which I do wittingly give up my self; or, any grosse way of injustice and rebellion against thee. And lead me in the way everlasting; that is, in the way that leads to life everlasting; or, the way that lasts for ever, the way which ever was and ever shall be the way wherein thou hast appointed thy ser∣vants to walk, to wit, the way of piety; as if he had said, Uphold me in this mine integrity all my daies.

PSALM CXL.

Vers. 1. DEliver me, O Lord, from the evil man, &c.] That is, from men that per∣secute me of mere malice, without any provocation thereto on my part. And he means Saul and his complices.

Vers. 2. Continually are they gathered together for war.] That is, to make war, or to plot how to make war, or by their slanders to stir up others to make war a∣gainst me.

Vers. 3. They have sharpned their tongues like a serpent, &c.] That is, They have framed their slanders so, that thereby they wound as mortally as doth the biting of a serpent, see the Note Psal. 57.4: adders poison is under their lips; see the Note Psal. 58.4.

Vers. 4. Who have purposed to overthrow my goings.] That is, to frustrate and o∣verturn all my counsels and undertakings; or, to overthrow and ruine me.

Vers. 9. As for the head of those that compasse me about, let the mischief of their own lips cover them.] That is, say some expositours, let their imprecations fall upon themselves; see the Notes Psal. 109.17, 18: or rather, let their own lips be their ruine; for which see the Note Psal. 64.8. Having said in the seventh verse, that God had covered his head in the day of battell, here he desires that, on the con∣trary, the mischief his enemies sought to bring upon him by their lyes and slan∣ders, might fall upon their own heads, & so overwhelm & destroy them; see the Note Psal. 7.16. But yet some understand this verse thus. As for the head of those that compasse me about, that is, As for the chief & ringleader of mine enemies, to wit, Saul; let the mischief of their own lips cover them, to wit, him & his parasites.

Vers. 10. Let burning coals fall upon them, &c.] To wit, as cast forth upon them from the God of heaven; and see the Note Psal. 11.6. Yet some think that the drift of these words is this, Let the burning coals of their cruell slanders fall up∣on themselves. Let them be cast into the fire, into deep pits, that they rise not up again; that is, into mischiefs which may be their utter ruine, and out of which they shall never be able to recover themselves. It is as if he had said, As they digged pits for others, so let them fall into pits irrecoverably: yea and some understand this of the pit and fire of hell.

Vers. 11. Let not an evil speaker be established in the earth, &c.] That is, let him not prosper in his waies; or, let him not long continue upon earth, either in him∣self or in his posterity. That which we translate an evil speaker, is in the Original a man of tongue; but thereby is meant, at least principally, one that by slanders and evil deceitfull speaking seeks the ruine of Gods servants, rather then by o∣pen violence: of which he speaks in the following clause, evil shall hunt the violent man to overthrow him; to wit, as he hath hunted the righteous to destroy them.

Vers. 13. Surely the righteous shall give thanks unto thy name, &c.] That is, Though they may be sorely oppressed for a time, yet sooner or later, by delivering them, thou wilt certainly give them occasion with great joy to praise thy name: the upright shall dwell in thy presence; that is, say some, they shall be alwaies offering sacrifices to thee; or rather, they shall alwaies enjoy thy favour and protection, (as those of a mans family are continually under his eye & care) & shall at last dwell for ever with thee in heaven. But see also the Notes Psal. 56.13, & 61.7.

PSAL. CXLI.

Vers. 2. LEt my prayer be set forth before thee as incense, &c.] It is in the Original, Let my prayer be directed before thee as incense; which is all one as if he had said, By the assistance of thy spirit, let me be so directed in praying to thee, that my prayer may ascend up to heaven as incense, & find as much acceptance with thee, as that legal service which thou hast appointed to be given thee in the Sanctuary: & the lifting up of my hands as the evening sacrifice; that is, as the daily sacrifice that was offered every morning & evening; for un∣der one of these both are implyed: though inded some think, that the evening sa∣crifice is only here mentioned, either because therewith still the worship of every day was finished, or because haply he did at first offer up this prayer, or compo∣sed this Psalm to be used by him, in the evening. However doubtlesse the rather did David desire, that this prayer might be accepted of God as incense, and as the daily sacrifice, because he knew that one main end of those ceremoniall services was, to signify how acceptable through Christ the prayers of the Saints were un∣to God; see the Notes Exod. 29.38, and 30.1. whence it was also that about that time, which was the ninth hour of the day (about three a clock in the afternoon) the godly used to pray; as it is noted of Daniel, Dan. 9.21. that he was praying about the time of the evening oblation, and Act. 3.1. that Peter and Iohn went up together into the temple at the hour of prayer, being the ninth hour. Yea and very probable it may seem, which some say, that because David in his banishment could not come at the tabernacle, therefore he desires that yet his prayers might be in stead of in∣cense, and of the evening sacrifice, and as acceptable to God.

Vers. 3. Set a watch, O Lord, before my mouth, and keep the door of my lips.] Be∣cause the lips are as a two-leaved door before the mouth of a man, through which when they are opened our words do issue forth, hence is this expression. And this now is that request which in the two foregoing verses he had desired might find acceptance with God. Either because living in Sauls Court amongst a crew of ungodly wretches, he feared he might be so far infected with their society, as to learn of them to talk profanely, at least might speak amisse to gratify them; or rather, because in the time of Sauls persecuting him, his temptations were so ma∣ny and great, by reason of his unjust sufferings, that he judged it impossible for him of himself to bridle his tongue, at least he feared lest through impatience or incogitancy he might speak something whereby he might dishonour God, or grieve the godly, or wound his own conscience, therefore he desires that the Lord would keep him from offending herein. Indeed he elsewhere tels us that for for this he had resolved very carefully to watch over himself, and yet within a while he forgat himself, see the Note Psal. 39.1; and therefore now he commits himself to Gods keeping.

Vers. 4. Encline not mine heart, &c.] Because it is not enough to watch the mouth, except the heart be also kept in awe, therefore is this next clause added, Encline not mine heart to any evil thing; that is, suffer it not to be enclined: to pra∣ctise wicked works with men that work iniquity; that is, to joyn with them in their

wicked practices, or to live wickedly as they doe: & let me not eat of their dainties; that is, say some, let not me delight in those things wherein they delight, or, let not me feast with them, lest I be corrupted by their society; or, let not me feed on that which is gotten by rapine & oppression, as their dainties are; or, let not me live in such prosperity and plenty as they doe, lest thereby I be puffed up in wickednesse as they are, let not the pleasant lives which they live in all prosperity, plenty and pleasure, whilst God lets them alone as if they should never be called to an account, tempt me to walk in their wicked waies; or, let not their flatteries & courtesies insnare me.

Vers. 5. Let the righteous smite me, &c.] That is, reprove me, according to that Prov. 23.35. They have stricken me, and I was not sick, and 27.6. Faithfull are the wounds, that is, the reproofs, of a friend. This place may be read, as it is in the margin of our Bibles, Let the righteous smite me kindly and reprove me; let not their precious oyl break my head: & then the meaning is clearly this, Let the righteous re∣prove me, though it be never so sharply, so it be done sincerely out of kindnesse and love; but let not the flatteries & feastings of wicked men mischief me or de∣stroy me. But indeed if we read the words as they are in our Translation, Let the righteous smite me, it shall be a kindnesse; and let him reprove me, it shall be excellent oyl, which shall not break my head, the sense is much the same: for so this may be added as in reference to the last clause of the foregoing verse, and let me not eat of their dainties; as if he had said, Let me be rather smitten by the righteous, then insnared with the flattering dainties of the wicked: such reproofs I shall take kindly, for I know they will not hurt me, but rather do me good, as refreshing healing oyls are wont to doe, whereas the flatteries of the wicked would destroy me. Yet some do otherwise conceive of the manner how these words are here brought in upon that which went before: as 1. that having prayed vers. 4. that God would not suffer his heart to be enclined to any evil thing, &c. to shew how sincerely he desired this, he professeth here, that to prevent that he was most ready to accept of the reproofs of any good man whatsoever; or 2. that having prayed vers. 3, 4. that he might not by the wicked practises of his enemies against him be provoked to speak or doe any thing that was evil, here he professeth, that if there were any good men that joyned themselves with his malicious persecutours, being merely mis-led by the false reports that were spread abroad of him, let such come to him and reprove him, he should take it as a kindnesse, not doubting but he should sa∣tisfy them. For yet my prayer shall be in their calamities: which may be understood either 1. of his wicked adversaries, thus, for yet, that is, yet a little while, or yet notwithstanding their rage, I shall pray for them when they are in misery; as if he should have said, And hereby the righteous that joyn with them may see, that mine enemies do persecute me without a cause: or, of those good men, that be∣ing deceived by his enemies, did in the simplicity of their hearts aid them; as if he had said, I pity them for their unhappy engagement in so bad a cause, and am so far from wishing them any hurt, that when these their evil courses shall bring mi∣sery upon them, I shall heartily pray for them.

Vers. 6. When their judges are overthrown in stony places, &c.] That is, When

their princes & rulers, that are now mounted up in high places, shall be utterly destroyed, as men thrown headlong down from the top of high craggy rocks, or as men that stumble in stony places (& some think that this might be prophe∣tically spoken, with reference to the overthrow of Saul & his army on the moun∣tains of Gilboa) they shall hear my words; that is, the common people, warned by their example, shall then hearken to me. The meaning is, that when they should see how God had avenged him upon his persecutours, and how unexpectedly he was advanced to the kingdome, they would then be brought to a right under∣standing of him and of his cause, and so would hear his words, to wit, when he should declare the righteousnesse of his cause, or when he counselled them to take heed hereafter of joyning with wicked men in any sinfull waies. For they are sweet; that is, though now they cannot relish them, nor endure them, yet they are good and profitable, and then with comfort to themselves they shall accept them as such. Some, I know, understand these last words of the judges themselves, to wit, that when Gods judgements should seise upon them, they should then hear his words, that is, they should then call to mind what he had spoken to them, and should approve of it, wishing they had not stopped their ears against it. But the former exposition I judge the best.

Vers. 7. Our bones are scattered at the graves mouth, as when one cutteth or cleaveth wood, &c.] .1 Some understand this clause thus, that David & his friends & follow∣ers were dispersed & scattered abroad, & thereby in manifest danger of death. 2. Some take it as an hyperbolicall expression of the terrours that often seized up∣on them, that in their fears their bones were sometimes shaken, as if they would fall asunder. 3. Some take it to be a figurative expression of the desperate dan∣ger they were in, as if he should have said, We are all as dead men, as it were at deaths door; we are sure to be hacked & hewed in pieces, and so to be scattered abroad upon the earth, whereever they light upon us, if the Lord do not the more miraculously preserve us; such traitours, as they account us to be, are like to find no mercy from them either dead or living: & this is that which Saint Paul cals the having the sentence of death before-hand in themselves, 2 Cor. 1.9.4. Again, others take it as a poetical expression of the barbarous cruelty of their enemies, to wit, that they used him and his party with as much inhumanity, as if men should cut a mans throat, & then tear him in pieces before they would bury him. And 5. others understand this literally, that Saul and his party did thus use Davids followers, if any of them were but at any time surprized, to wit, that they chopped them in pieces, & so left them unburied: yea some adde, that they dig∣ged up their dead bodies and bones, and so scattered them about the graves mouth; which I see not indeed why we should judge incredible, considering with what exceeding rage Saul and his favourers did a long time make war against David.

PSALM CXLII.

Vers. 2. I Poured out my complaint before him.] See the Notes 1 Sam. 1.15. Psal. 42.4, and 62.8.

Vers. 3. When my spirit was overwhelmed within me, &c.] That is, When I was so

perplexed, that I was ready to faint, or that I was at my wits end, not knowing which way to turn my self; see the Note Psal. 61.2: then thou knewest my path; which may be understood three severall waies: either 1. that God knew the dan∣gers he was in, & did accordingly deliver him, to wit, out of the snares which his enemies had laid for him, of which he speaks in the following words, in the way wherein I walked have they privily laid a snare for me; or 2. that in those his trou∣bles God knew & approved his innocency, though that could not hinder his e∣nemies from laying snares for him; or 3. that God knew the way whereby he might & should be delivered, though he for his part knew no way how to avoid their rage, & that because what way soever he took, they had privily laid a snare for him.

Vers. 4. I looked on my right hand, and beheld, but there was no man that would know me.] Either the right hand is only mentioned, because that is the place for men to stand in for the defence of one they desire to aid, according to that Psal. 16.8. because he is at my right hand, I shall not be moved, for which see the Note there; or else, under the right hand the left is also comprehended.

Vers. 5. Thou art my refuge and my portion, &c.] See the Note Psal. 16.5: in the land of the living; see the Note Psal. 27.13. It is as if he had said, that even in this life he hoped to find God mercifull to him.

Vers. 6. Bring my soul out of prison, &c.] That is, Bring me out of this cave, wherein I am now forced to hide my self; or, out of these streights I am in, being beset on every side, as if I were in a prison: the righteous shall compasse me about, for thou shalt deal bountifully with me; that is, upon Gods delivering me, the righteous will flock about me, either to gaze at me, as by way of admiring at the great things that God had done for me; or to congratulate my deliverance, to rejoyce and to praise God with me and for me; or to hear what God had done for me; or lastly, to set the crown of Israel upon my head.

PSALM CXLIII.

Vers. 1. IN thy faithfulnesse answer me and in thy righteousnesse.] See the note Psal. 5.8. This is the last of those that are usually called the seven peniten∣tiall Psalms. See the Note on the Title Psal. 6.

Vers. 3. For the enemy hath persecuted my soul, he hath smitten my life down to the ground, &c.] That is, he hath brought me to the very gates of death, to the pits brink, he hath brought me to so low a condition, that I look upon my self no o∣therwise then as a dead man; see the Note Psal. 7.5: he hath made me to dwell in darknesse, as those that have been long dead; that is, he hath brought me into as hope∣lesse and desperate a condition, as are those that are in the darknesse of the grave, yea as those that have been long since rotted in the grave; and I am as much dis∣regarded, in a manner, and forgotten, as they are; see the Notes also Psal. 88.5, 6. Yet some understand all this of lying hid in dark caves of the earth, during the long time of his banishment.

Vers. 4. Therefore is my spirit overwhelmed within me, &c.] See the Notes Psal. 61.2, and 142.3: my heart within me is desolate; that is, destitute of all strength, and void of all comfort.

Vers. 5. I remember the daies of old, &c.] See the Notes Psal. 25.6, & 77.5, 11.

Vers. 6. My soul thirsteth after thee, as a thirsty land, &c.] See the Notes Psal. 42.2, and 63.1.

Vers. 7. Hide not thy face from me, lest I be like unto them that goe down into the pit.] See the Notes Psal. 28.1, & 88.3.

Vers. 8. Cause me to hear thy loving kindnesse in the morning.] That is, say some Ex∣positours, When in the morning I pray unto thee, let thy spirit inwardly assure me of thy mercy to me; or rather, let me speedily find that thou hast been mer∣cifull to me: see the Notes Psal. 5.3, & 51.8. That which he intended hereby might be, that he might speedily, or in the morning, heare that Saul had given over seeking and pursuing after him.

Cause me to know the way wherein I should walk, &c.] That is, how I may in all things conform my self to thy commandements; or rather, what course I may take, that I may escape out of the hands of mine enemies, who now know not which way to turn my self: for I lift up my soul unto thee; see the Note Psal. 25.1.

Vers. 10. Teach me to doe thy will, for thou art my God, &c.] That is, Enable me to live so, that I may not doe any thing which is contrary to thy commands: & chiefly he intended hereby, that he might not be provoked by the injurious deal∣ings of his adversaries to speak or do any thing that was evil, nor might be tempt∣ed by any sinfull way to rid himself out of his troubles. Thy spirit is good; lead me into the land of uprightnesse; as if he had said, Leave me not to mine own corrupt spirit, which will certainly mislead me, neither suffer me to be seduced by wick∣ed men, or by any unclean spirits, (which he might the rather intend, because he knew how Saul had been troubled with an evil spirit sent from the Lord, 1. Sam. 16.14.) but let thy blessed and holy spirit, the authour of all the good that is in thy people, lead me into the land of uprightnesse, that is, into the way of upright walking, or, into such a way or land or ground, where all is plain, & clear & even, (see the Note Psal. 5.8.) that is, into such a condition, where I may be amongst those that walk uprightly, or where there may be nothing to draw me aside from walk∣ing uprightly, or to drive me into any crooked by-waies of wickednesse. For so this phrase is used likewise Isa. 26.10. Let favour be shewed to the wicked, yet will he not learn righteousnesse, in the land of uprightnesse will he deal unjustly; that is, he will persist in his wicked waies, though he live where righteousnesse is both taught & professed & practised by others; or he will turn aside out of Gods way where it is evenest & straightest, plainest & easiest, both to find & follow. This, I conceive, is the meaning of these words. Others understand by the land of upright∣nesse the city of Jerusalem, where uprightnesse was taught, & where God was sin∣cerely served & worshipped: & others understand thereby the state of the Saints in heaven, wherein uprightnesse shall dwell for ever; those new heavens and new earth wherein dwelleth righteousnesse, as S. Peter speaketh 2 Pet. 3.13.

Vers. 11. Quicken me, O Lord, for thy names sake.] That is, Deliver me out of those desperate dangers, wherein I am no other then as a dead man in the eye of reason: see also the Note Psal. 80.18.

Vers. 12. Destroy all them that afflict my soul; for I am thy servant.] That is, Thou

hast chosen me to be thy servant, and I am desirous to doe thee the best service I am able, and therefore I know thou wilt take my part against mine enemies. See the Note Psal. 86.16.

PSALM CXLIV.

Vers. 1. BLessed be the Lord my strength, which teacheth my hands to war and my fin∣gers to fight.] To wit, that had been formerly inured only to han∣dle a sheep-hook and to play on a harp, and not to meddle with wea∣pons of war; this discovering clearly that he had been extraordinarily taught of God herein. And thus too by alledging what God had done for him, he makes way for that request which follows in this Psalm, that God would deliver him from his enemies, as he had formerly done.

Vers. 2. My goodnesse and my fortresse, &c.] See the Note 2 Sam. 22.2. As for the last clause of this verse, who subdueth my people under me, though it may be ex∣tended to the Lords making him victorious over forreign nations, which thereby became tributaries to him; yet I conceive it is chiefly meant of Gods chusing and exalting him, who was before of a mean condition, to be king over his own people, and of Gods bowing the hearts of that people to own him, and submit to him as their king.

Vers. 3. Lord, what is man, that thou takest knowledge of him? &c.] See the Note Psal. 8.4.

Vers. 4. Man is like to vanity, &c.] That is, to a vain thing, or thing of nought; there is nothing in him whereof he can boast, wherein he can trust, or wherewith he can deserve thy favour; see the Note also Psal. 62.9: his daies are as a shadow that passeth away; to wit, as the shadow of a bird flying over ones head; or as any other shadow that goeth speedily out of ones sight and remembrance, and is then gone as if it had never been: but see the Notes also Psal. 102.11, and 109.23.

Vers. 5. Bow thy heavens, O Lord, and come down, &c.] See the Note 2 Sam. 22.10: touch the mountains, and they shall smoke; that is, draw forth from the moun∣tains those exhalations, that may afterwards produce tempestuous storms; or ra∣ther, with thy black clouds and storms of rain, thunder and lightning, cause the mountains as it were to smoke; see the Note Psal. 104.32. But however, that which hereby he desires is doubtlesse this, that God would appear for him, and by some extraordinary way destroy his mighty enemies, that they might vanish as smoke.

Vers. 6. Cast forth lightnings, and scatter them: shoot out thine arrows, and destroy them.] See the Note 2 Sam. 22.15.

Vers. 7. Send thine hand from above, &c.] See the Note 2 Sam. 22.7: rid me & deliver me out of great waters; see the Note 2 Sam. 22.5. Psal. 32.6, and 69.1: from the hand of strange children; which some understand of enemies of forreign nations, living in a strange land, as such countreys are called Psal. 137.4. and wor∣shippers of strange gods, see the Note 2 Sam. 22.45. But the words of the fol∣lowing verse do make it clear, that it is rather meant of those that were his ene∣mies amongst his own people, whom he tearms strange children, because they were

but bastard Israelites, an adulterous generation, as our Saviour tearmeth such as these were: but see the Note Psal. 54.3.

Vers. 8. Whose mouth speaketh vanity, &c.] That is, words of falshood and trea∣chery: and their right hand is a right hand of falshood; to wit, in that their confi∣dence in their own power will deceive them; or that they are wont to deceive those to whom they promise assistance, yea that often their power is imployed in practises of treachery and falshood. Yet some would more particularly restrain this to their swearing falsly with hands lifted up to heaven; concerning which custome see the Note Gen. 14, 22. or to their breaking the promises they had made, & which they had confirmed by clapping of hands together, according to that Prov. 11.21. though hand joyn in hand, the wicked shall not goe unpunished. And indeed it is well known that Saul did often doe that which was contrary to the oaths & promises whereby he had engaged himself to David.

Vers. 9. I will sing a new song unto thee, O God.] See the Note Psal. 33.3.

Vers. 10. It is he that giveth salvation unto kings.] That is, that takes speciall care to preserve and prosper them, and without whom even kings are not able by their own power to preserve themselves.

Vers. 11. That our sons may be as plants, &c.] As if he should have said, And this I desire chiefly, that being delivered from the rage of mine enemies, thy people may live under my government peaceably & prosperously; That our sons may be as plants grown up in their youth, that is, that they may be like young flourishing plants: and indeed except trees sprout out fairly whilst they are young and tender, they seldome thrive or grow up to any height afterwards. But see the Note also Psal. 128.3.

Vers. 14. That there be no breaking in nor going out, &c.] That is, no going out to war against an invading enemy, or against enemies that have wronged them; or, no going out into captivity, nor no flying out of the land to avoid the rage of invading enemies or oppressors: that there be no complaining in our streets; that is, no publick wailings & outcries upon any sodain uprores & tumults amongst them, any tidings of distasters befallen them, or dangers approaching by rea∣son of any enemies invading them, or upon any other calamity whatsoever.

PSALM CXLV.

The Title. DAvids Psalm of praise.] This is the last of the Alphabetical Psalms; wherein all the Hebrew letters are found one after another in the begining of the verses, one only excepted. But see the Note Psal. 25.1.

Vers. 1. I will extoll thee my God, O king, &c.] This title of king David here gives unto God, either because he meant in this Psalm to set forth the glorious works of God, as he was the king of the whole world, and in Christ more peculiarly the king of his Church; or else as desiring to acknowledge, that he himself, though a king, was Gods vassal, & that he above other kings did in a speciall manner hold his kingdome from and under God: and I will blesse thy name for ever and ever; see the Note Psal. 89.1.

Vers. 4. One generation shall praise thy works to another.] That is, One genera∣tion after another; in every generation God shall work works of wonder, that shall put men upon praising his name: or, The men of one generation shall praise thy works to others of a succeeding generation, and so shall stir up them to doe the like.

Vers. 7. They shall abundantly utter the memory of thy great goodnesse, &c.] That is, the many glorious things which they remember thou hast done out of thy great goodnesse; and so by this means they shall likewise perpetuate the memo∣ry of them in succeeding generations: and shall sing of thy righteousnesse; to wit, as it follows in the next verses, The Lord is gracious and full of compassion, &c.

Vers. 14. The Lord upholdeth all that fall, &c.] That is, that are in danger to fall, or that are ready to sink under any affliction. And so likewise the same may be meant in the following words, and raiseth up all those that be bowed down; that is, those that are even now tumbling down, or that are in danger to yield under their burdens. And yet some understand the first clause, of Gods bearing up those that are ready to fall; & the second, of Gods raising up those that are fallen, or that are overpressed & crushed down with sicknesse, or any other affliction or sorrow whatsoever. But however, his meaning is only, that whenever any are upheld from falling, or raised up again when they were fallen, it is the Lord only that doth uphold them, and raise them up.

Vers. 15. The eyes of all wait upon thee, &c.] To wit, in that by the instinct of nature, which God hath planted in them, they seek for their food in the way that God hath ordered and established for the feeding of them; see the Note Psal. 104.21: and thou givest them their meat in due season; see the Note Psal. 104.27.

Vers. 16. Thou openest thine hand, &c.] See the Note Psal. 104.28: & satisfiest the desire of every living thing; that is, thou givest unto each of them severally such meat, as according to their kind they desire and are pleased with.

Vers. 21. Let all flesh blesse his holy name for ever & ever.] That is, all men; see the Note Psal. 65.2. Yet some extend this to all living creatures.

PSAL. CXLVI.

Vers. 3. PVt not your trust in Princes, &c.] To wit, that so God may have all the praise and glory; for in the two foregoing verses the Psalmist had stirred up Gods people to praise the Lord: nor in the son of man; that is, nor in any men, whoever & how great soever they be, & that because howe∣ver they are but men, poor frail creatures: in whom there is no help; that is, no power to help, not so much as to help themselves, and much lesse therefore to help others.

Vers. 4. His breath goeth forth, &c.] As if he should have said, Though any man should be both able & willing to help, yet there were no trusting in him, be∣cause he may die on a sudden: His breath goeth forth, he returneth to his earth; that is, the earth of which he was formed in his first creation, and wherein it is decreed he must at last be laid: in that very day his thoughts perish; that is, all those great designs which he had in his thoughts, and consequently whatever he had purpo∣sed

and determined to doe for those that depended on him▪ do vanish away and come to nothing.

Vers. 7. The Lord looseth the prisoners.] So that the meanest that are may trust in God. And indeed that which is here said concerning Gods setting prisoners at liberty, may be also extended to the freeing of those that are in any great streights, or under thraldome and oppression: see the Notes Psal. 107.10. and 116.16.

Vers. 8. The Lord openeth the eyes of the blind, &c.] This may be also extended 1. to the curing of all other desperate bodily infirmities whatsoever; 2. to the Lords enlightening the eyes of his peoples minds, either by teaching them the way of life & salvation, or by directing them by his spirit what to doe, when be∣ing in streights they are in the dark, & know not which way to turn themselves; and 3. to the comforting of those that are in a manner overwhelmed with the ter∣rours of death & desperation, either by shewing them some hope of escape, or by delivering them out of their fears and dangers: the Lord raiseth them that are bowed down; see the Note Psal. 145.14. But now that this which hath been spo∣ken is meant only of the righteous, when they are in any of these distresses, he sheweth by adding the next clause, the Lord loveth the righteous; to wit, though he suffers them for a time to lye under those sad calamities that are before men∣tioned.

Vers. 9. The way of the wicked he turneth upside down.] That is, He utterly over∣throweth all their counsels and enterprises, so that all things come to passe quite contrary to what they expected.

Vers. 10. The Lord shall reign for ever, &c.] And so his people may safely rest upon him in all generations.

PSALM CXLVII.

Vers. 1. PRaise ye the Lord; for it is good to sing praises to our God, &c.] To wit, because it is a duty we owe to God, a service wherewith God is much delighted, and which yields much benefit and advantage to us: for it is pleasant; to wit, to those that are truly the children of God, though to the wicked nothing is more wearisome, then are the duties of his worship & service: & praise is comely; see Psal 33.1. Now for the occasion of composing this Psalm, some passages make it most probable, that it was written, either to encourage Gods people that were captives in Babylon, to wait with hope for their delive∣rance; or rather when they were already returned, & were repairing their city & temple, as appears vers. 13. He hath strengthened the bars of thy gates, &c. but especially by that which follows in the next verse.

Vers. 2. The Lord doth build up Ierusalem, &c.] As this is meant of the Lords promoting the work of the Jews in repairing the city Jerusalem after their return from Babylon; so it may be also meant of the spirituall building of the Church, which is not done by any power or wisdome of man, but merely by the migh∣ty power of God, who encreaseth their number, & advanceth their prosperous estate, at his pleasure, and restores them to a better condition, when their ene∣mies

have made any havock amongst them. And so likewise the following clause, he gathereth together the outcasts of Israel, may be understood both of Gods bring∣ing home the scattered Israelites from the Babylonian captivity, & likewise of Gods gathering together all his elect for the building up of his Church, or of his reducing the straying members of his Church, that have been as oft for a time.

Vers. 3. He healeth the broken in heart, &c.] To wit, with sorrow, either for their afflictions or sins: & bindeth up their wounds; that is, cureth them both of their miseries & sorrows. For it is a metaphoricall expression taken from surge∣ons, who by their skilfull binding up the wounds of their patients, do chiefly promote the healing of them.

Vers. 4. He telleth the number of the stars, &c.] That is, He knoweth exactly how many stars there are. As for the next words, he calleth them all by their names, either the same thing is again there repeated in other tearms, to wit, that God knoweth them all as exactly & particularly, as we know those men whom we can presently upon sight call by their names; or else the meaning is, that he gives them all their severall names: whereby may be implyed 1. the perfect knowledge that he hath of them, in that he can give them names answerable to their severall qualities and operations; & 2. the power and command that he hath over them, because ma∣sters were wont to give names to their servants, & parents to their children; and consequently that he knoweth all, as a master knoweth those of his houshold that are at his disposing, and that he assigns to each of them their severall and distinct places & offices & motions & influences, so that though there be such an innumo∣rable multitude of them, yet there is no confusion amongst them. The place is much like that Isa. 40.26. Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number, he calleth them all by names, &c. where God is compared to a captain or commander, and is said to muster and keep a list of the stars, as they do of their companies; & to bring them forth, as they draw forth their souldiers into the fields on a training day, each one in his rank and or∣der. But however the drift of the Psalmist in these words is, to shew how praise∣worthy God is in regard of his infinite power & wisedome. And many adde too, that hereby he would imply, that therefore it cannot be unlikely that this God should distinctly know all his people, that shall one day shine as stars before him, though scattered abroad in severall countries, & that he should gather them and bring them home together to their own land, according to what was said before vers. 2. And indeed if this were intended, it might well be judged probable, that these expressions were here used in reference to that promise made to Abraham, that his seed should be as the stars for number, Gen. 15.5.

Vers. 6. The Lord lifteth up the meek, &c.] To wit, both by comforting them, and by raising them from an afflicted estate to live prosperously: he casteth the wicked down to the ground; to wit, such as were exalted with a high conceit of their own power, and despised and derided the judgements of God.

Vers. 8. Who maketh grasse to grow upon the mountains.] See the Notes Job 38.26. and Psal. 104.13.

Vers. 9. He giveth to the beast his food, and to the young ravens that cry.] To wit, though they are of those sorts of fowls that are most despised by men, as being ra∣ther hurtfull, then any way profitable, and such as they never use for meat. But see the Note Job 38.41.

Vers. 10. He delighteth not in the strength of the horse; he taketh not pleasure in the legs of a man.] That is, in mens nimblenesse, high stature or strength. The mea∣ning of the whole verse is, that God cares not for companies of horse or foot, or any such outward helps, for the delivering of his people out of trouble; nor consequently for any outward means that may be helpfull for their good.

Vers. 13. For he hath strengthened the bars of thy gates, &c.] Many conceive that this is spoken with reference to what was done in Nehemiahs time, when they re∣paired the severall gates of Jerusalem, and as it is said Nehem. 3.3. set up the doors thereof, the locks thereof, and the bars thereof: And so likewise that which follows, he hath blessed thy children within thee; that is, thy inhabitants, or their children.

Vers. 14. He maketh peace in thy borders, &c.] That is, He preserveth the bor∣ders of thy countrey round about from the invasion of forreign enemies: and f••lleth thee with the finest of the wheat; which is in the Hebrew, the fat of the wheat, for which see the Note Deut. 32.14.

Vers. 15. He sendeth forth his commandement upon earth; his word runneth very swiftly.] That is, Whatever he commandeth, it is presently done. And this he proves by the snows and frosts, mentioned in the following verses, which come many times in sudden changes of weather suddenly and unexpectedly. Whereby also is covertly hinted to us, that God can make as sudden changes also in the ci∣vil state and condition of his people.

Vers. 16. He giveth snow, like wooll, &c.] To wit, not only because it is white and soft & light, and when the flakes are any thing great, seems to fall like so ma∣ny locks of wooll, (whence the heathens of old have also called it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wool∣ly water;) but also especially because it keeps the corn in the earth warm, and co∣vers it from the cold wind like a garment of wooll. And observable also it is, that because the snow doth usually fall gently from the clouds, therefore is the expression here used for this, he giveth snow like wooll, so different from that which is used in the following verse concerning the hail, he casteth forth his yee, because that doth commonly fall with a violent tempest. And so likewise that next expres∣sion, he scattereth the hoare frost like ashes, is grounded upon this, that it fals not so thick as the snow doth, nor is so white, but rather indeed of an ash-colour, and likewise because it warms and battens the earth, even as dung and ashes do.

Vers. 17. He casteth forth his yee like morsels, &c.] That is, great ycy hailstones. Some, I know, understand this of those pieces or cantles of yee, which will be in severall places on the ground in frosty weather, whereever there was any water standing; and that it is said that God casts it forth, because it comes suddenly at Gods command: for of the hail they conceive it cannot be meant, because that fals most frequently in the spring or summer. But because those words, He casteth forth his yee, do seem clearly to be meant of an yee that is cast down with violence from the clouds, (see the foregoing Note) I rather think it is meant of

hailstones, which fall like bits or gobbets of bread. And I conceive that that which is noted here as observable is, that the water that freezeth in the air doth not freeze & fall down in huge pieces and rocks of yce, such as are in rivers and other waters here below, which must needs overwhelm & destroy the creatures on earth, but piece meal, as we see it doth in showers of hail. Who can stand before his cold? that is, say some Expositours, the cold that usually follows such storms of hail; or rather, the cold which God sometimes sends in such frosty and snowy weather. And the meaning is, that men cannot but be very sensible of it; or ra∣ther, that were it not that men have clothes to cover them, and other means to keep them warm, they would never be able to endure the cold in its extremity, but would perish by it.

Vers. 18. He sendeth out his word, and melteth them, &c.] That is, He comman∣deth, & immediately they are melted, frost & hail and snow, yea & the yce too, which perhaps a little before men could scarce break with levers and pickaxes; and that either by the sudden breaking out of the sun, or by sending some warm and moist thawing wind, as it followeth in the next words, he causeth his wind to blow, and the waters flow; that is, the waters of the rivers & streams, being then melted, run down their channels, which were before bound up, as it were, with yce, see the Note Job 37.10. Yea being encreased by the snow water, they swell and flow beyond their ordinary bounds.

PSALM CXLVIII.

Vers. 1. PRaise ye the Lord from the heavens, &c.] In stirring up all the creatures to praise God, (the drift whereof is only to shew, that Gods tran∣scendent excellencies are clearly discovered in them all) first he be∣gins with those in the heavens, (which in the following verses are particularly mentioned) and that because being exalted in place above others; it was fit that they should, as it were, begin to others; & then afterwards he stirs up all the sub∣lunary creatures vers. 7. Praise the Lord from the earth, &c. So that Praise ye the Lord from the heavens is all one as if he had said, Praise ye the Lord all ye creatures in the heavens; or, Praise the Lord so that your praise may be heard from thence.

Vers. 2. Praise ye him all his angels, &c.] See the Notes Psal. 103.20, 21.

Vers. 4. Praise him ye heavens of heavens, &c.] That is, say some Expositours, the highest heaven, for which see the Note Deut. 10.14: but according to our translation, where it is not as in Deut. 10.14. & 1 Kings 8.27. the heaven of hea∣vens, but, ye heavens of heavens, I conceive that hereby is meant all the severall orbs of the heavens: and ye waters that be above the heavens; see the Note Gen. 1.6.

Vers. 6. He hath also stablished them for ever and ever, &c.] That is, He hath created the heavens, & the angels therein, yea & all the heavenly bodies before-mentio∣ned, to continue unto the end of the world, yea unto all eternity; to wit, in that he hath created them of an incorruptible substance, or in that he hath decreed that they shall continue for ever, & doth accordingly uphold and preserve them by the same word of his power, whereby they were created (whereas otherwise they would vanish to nothing, as well as other creatures;) whence it is that they

continue unchangeably the same as they were in the first creation, and do herein differ from many of the sublunary creatures, that decay and die, and then others spring up in their room. But now how this may be reconciled with other places, where it is said that the heavens shall perish & be no more, see in the Notes Job 14.12. and Psal. 102.26. He hath made a decree; to wit, that they shall continue in∣corruptible, or rather concerning their severall situations, motions, operations and influences: which shall not passe; that is, which shall never be abrogated, nor shall ever cease, but shall be observed by an unchangeable order; see Matth. 24.35.

Vers. 7. Praise the Lord from the earth, &c.] See the Note above vers. 1: ye dra∣gons; whereby may be meant all those huge formidable creatures which live in caves of the earth, but especially such as live in the sea, as whales, &c. see the Note Psal. 74.13: & therefore is that which follows added, & all deeps, to wit, with all things contained therein. But see the Note Psal. 135.6.

Vers. 8. Fire and hail, &c.] By fire here is, at least especially, meant light∣nings, which are frequently seen in storms of hail, & all other fiery meteors in the air: snow & vapour, stormy wind fulfilling his word; to wit, all exhalations, cold & hot; which are all here numbred with the earth, because they rise originally from the earth, and their force is chiefly felt here.

Vers. 11. Kings of the earth, and all people, &c.] Man is here mentioned last, be∣cause he was last created: but amongst the sons of men kings are first named, (as before the angels were first named amongst all the creatures in heaven, & the sun amongst all the heavenly lights) because they, in regard of their dignity, were most engaged to doe this, & yet were hardliest wonne thereto; whence it is also that such great ones are again and again urged to it in the following words, prin∣ces and all judges of the earth.

Vers. 13. His glory is above the earth and heaven.] See the Note Psal. 8.1.

Vers. 14. He also exalteth the horn of his people, &c.] See the Note 1 Sam. 2.1, 10▪ 2 Sam. 22.3. and Psal. 89.24: the praise of all his saints; that is, and this that God doeth for them is indeed the glory of his people, and yields them continuall mat∣ter of praising God: even of the children of Israel, a people near unto him; to wit, in regard of their near relation to him, as being by covenant his peculiar people, yea their spirituall alliance in Christ, Joh. 20.17; as also in regard of Gods fa∣miliar revealing himself to them, and their drawing nigh to God in all the duties of his worship and service: see Eph. 2.13. and Heb. 10.19, 22.

PSAL. CXLIX.

Vers. 1. SIng unto the Lord a new song, &c.] See the Note Psal. 33.3. Most of our best Expositours conceive that this Psalm was composed imme∣diately upon or before the deliverance of the Jews out of the Baby∣lonian captivity, & that one main scope of the Psalmist therein was, to arm them against the streights they were still to goe through, and the sore calamities that would again befall them, especially under the persecution of Antiochus, and that by putting them upon the expectation of that their full redemption, which was

then shortly to be accomplished by Jesus Christ, whereof their deliverance out of Babylon was but only an outward pledge. And if this were the drift of the Psalmist, it may be probably thought that he took this expression from that pro∣phesy of Isaiah, chap. 42.10. where speaking of the kingdome of Christ, he hath these very words. Sing unto the Lord a new song, &c. But the truth is, I see not in a∣ny clause of the Psalm, why it might not be as well written concerning the victo∣ries of David over the nations round about him. However, in the next clause, and his praise in the congregation of saints, there is an intimation, that however Gods people had been scattered, or disturbed in the publick service of God, yet now they should have their holy assemblies again.

Vers. 4. For the Lord taketh pleasure in his people, &c.] That is, of his own free grace he hath set his love upon them, & so he delighteth in them, and in their ser∣vice: he will beautify the meek with salvation; that is, he will make his poor affli∣cted & despised people, that meekly wait upon him, glorious by the wonderfull deliverances he will work for them: Gods taking their part shall be an honour to them; according to that Psal. 91.15. I will be with him in trouble, I will deli∣ver him & honour him; see the Note also Psal. 132.16. And for this word, the meek, see tne Note Psal. 22.26. Yea and this may be extended also to the honour that God puts upon the faithfull, when they are delivered from the state of wrath, and translated into a state of adoption, and especially when in heaven God shall cloath them with unexpressible glory.

Vers. 5. Let the Saints be joyfull in glory, &c.] That is, Let them rejoyce glori∣ously; or rather, Let them rejoyce in or for that glory which God shall put up∣on them, to wit, by bringing them into a flourishing condition again. Yet this too may be extended to the spirituall glory of the saints here, and their eternall glory in heaven. Let them sing aloud upon their beds; that is, by night, as well as by day; see the Note Job 35.10. Or else this expression of singing upon their beds may be used, to imply the cause of their joy, to wit, that God should bring them to live peaceably and securely again, according to that Levit. 26.6. ye shall lye down, and none shall make you afraid: and that the rather, because their consci∣ences should now also be quieted, and should yield them much sweet refreshing, whereas before, the apprehension of Gods wrath in the sad condition they were brought into, had sorely perplexed them.

Vers. 6. Let the high praises of God be in their mouth, &c.] It is in the Hebrew, in their throat; thereby to set forth, that they should sing aloud, which is not done without some straining of the throat, as we may see also Isa. 58.1. where that which we tran∣slate, Cry aloud, is in the Hebrew, Cry with the throat. As for the following words, & a two-edged sword in their hand, that seems to imply, that whereas of late years they had been of abject spirits, & in a servile condition, forced to undergoe any thing the heathens round about would doe to them, now they should take courage a∣gain, & go out against their enemies with weapons in their hands, to defend them∣selves, & to destroy them. And indeed, if we understand this of the begining of Da∣vids reign, that which follows in the next verses, To execute vengeance, &c. may well be meant of the many glorious victories which he obtained over the heathen na∣tions

round about him. But now because many of our best Expositours do un∣derstand this of the times after the Babylonian captivity, & we cannot find that ever the Jews after that did so universally prevail against the heathen, as seems to be set forth in the following verses, To execute vengeance upon the heathen, and pu∣nishments upon the people; to bind their kings with chains, and their nobles with setters of iron, &c. (for that which was done by the Maccabees cannot amount to so much, especially considering in what a sad condition they did at last leave that people;) therefore they doe generally referre this to the daies of Christ, & do ac∣cordingly hold that this, with that w^ch follows in the 2. next verses, is meant either 1. of the Churches victories in the daies of the Gospel over her mighty enemies; or 2. of the saints subduing the heathens, and bringing them to submit to the yoke of Christ, by the preaching of the Gospel, that two-edged sword of the word, as it is called Heb. 4.12. and Revel. 1.16. wherein the high praises of God, in giving his son for mans Redemption, are set forth, and thereby men are sub∣dued unto God; or 3. of the saints judging the world together with Christ at the day of judgement, the sword being a sign of judiciary power.

Vers. 7. To execute vengeance upon the heathen, &c.] It is hard to conceive how this can be applyed to the subduing of the heathen by the preaching of the Go∣spel, though some tearm it a holy revenge, to seek the eternall salvation of im∣placable enemies, and others refer us to that of the Apostle 2 Cor. 10.6. having in a readinesse to revenge all disobedience: And indeed because of this passage, I con∣ceive the whole place is rather to be understood of the Churches outward victo∣ries; for which see the foregoing Note.

Vers. 8. To bind their kings with chains, &c.] This, as is noted before, some un∣derstand of bringing the greatest under the yoke of Christ, which at first they count as bonds and fetters, see the Note Psal. 2.3: and others, of the saints passing that judgement with Christ at the last day, Matth. 22.13. Bind him hand and foot, and take him away, and cast him into outer darknesse. But see the Notes above vers. 6, 7.

Vers. 9. To execute upon them the judgement written, &c.] That is, say some Ex∣positours, decreed by God; or rather the judgment which God in his written word hath enjoyned them to execute, or foretold they should execute: which some refer to that Deut. 7.12. when God gave them that charge concerning the Canaanites, thou shalt smite them and utterly destroy them, thou shalt make no covenant with them, nor shew mercy unto them; and others to that more generall prediction concerning the destruction of the Churches enemies, Deut. 32.43. Rejoyce, O ye nations, with his people; for he will avenge the bloud of his servants, &c. However, ob∣servable it is, that hereby they were bound up not to proceed otherwise against the worst of their enemies, then according to the rule of Gods written word. And there might be also in these words an allusion to the old custome in courts of ju∣dicature, of writing down the sentence the court had determined should be exe∣cuted upon malefactours, which was accordingly read out of that writing they had before them, when sentence was pronounced against them. This honour have all the saints; that is, all the people of God have the honour of doing what is be∣fore

mentioned, to wit, of destroying the Lords & their implacable enemies. This, I conceive, is the plain meaning of the words: though others, I know, do under∣stand this, according to their different exposition of the foregoing passages, of the honour of subduing men by the word, and of sitting with Christ on thrones to judge the world.

PSALM CL.

Vers. 1. PRaise God in his Sanctuary, praise him in the firmament of his power.] Di∣vers waies this may be understood: as that the people of God are hereby stirred up to praise the Lord, who had his habitation both in the Temple below, & in the heaven above; or, that in the first clause the people of God in the Temple are called upon to praise God, & in the second the angels in heaven, and, as some think, all the heavenly lights besides; or, that in the first clause the Israelites in the Temple are excited to praise God, & in the second all men that are within the compasse of the firmament, to wit, all men throughout the world. But I rather understand it thus; Praise God in his Sanctuary, that is, Praise him for his Sanctuary, to wit, for his vouchsafing to dwell there amongst his peo∣ple, and to reveal himself there to them in his ordinances: or, by his Sanctuary may be meant the heaven; for which see the Note Psal. 20.2. And then what is said in the first clause, is repea••ed again and explained in the second, praise him in the firmament of his power; that is, praise him for that glorious work of the firma∣ment, wherein there is such a clear and stupendious discovery of his infinite pow∣er, and from whence he doth also by his mighty acts declare the absolute power that he hath over all his creatures.

Vers. 4. Praise him with the timbrel and dance.] See the Note Psal. 149.3.

Vers. 6. Let every thing that hath breath praise the Lord.] That is, every living creature. Yet many learned Expositours conceive, that as often in Scripture by all flesh is meant all men, so here by every thing that hath breath is meant every living man. And so, say they, in the close of the Psalms there is an intimation given, that the time was coming, when the Gentiles should sing these Psalms of praise to God, as well as the Jews. And indeed this expression of every thing that hath breath for all men, seems thus also to be used both Deut. 20.16. and Josh. 11.11.