Annotations on five poetical books of the Old Testament (viz.) Job, Psalmes, Proverbs, Ecclesiastes, and Canticles / by Edward Leigh ...

ANNOTATIONS Upon the Book of PSALMES.

SO our Lord himself intitleth it, Luke 20. 42. but the Hebrew title, Tehillim signifieth Hymnes or Praises.

According to the Greek it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Psalter. Though it consist much of the first part of, prayer, and be full of petitions, yet in Hebrew it is called, Sepher Te∣hillim, the Book of Praises, from the more honourable part.

The Book of the Psalmes is an Epitome of the whole Bible, and is called by Jerom the Treasury of Learning.

First take your greatest travell with the help of some learned Interpreter, in un∣derstanding S^t Johns Gospel, and the Epistle to the Romans, the summe of the New Testament: Isaiah the Prophet, and the Psalmes of David, the summe of the Old. D^r Reinolds Letter to his friend D^r Villerius, concerning the study of Divinity.

The profit of the Psalmes is great, whether we beg counsell in difficulties, pro∣tection in dangers, consolation in troubles; or lastly, if we desire to celebrate the praises of God, and give him due thanks.

There are 150 Psalmes, which some divide into five Parts or Books, as Bucer Enarr. in Psal. Praefat. hath observed. Rivet. Praefat. in Psal. Prophet. and Ainsw. in beginning of Psal. 41.

• The first, from the beginning to the 40.
• The second from the 40 to the 72.
• The third, from the 72 to 89.
• The fourth, from 89 to 106.
• The fifth, from 106 to 150.

David was the Author of most of the Psalmes, saith Ainsworth; of the whole Book of Psalmes, saith D^r Gouge on Heb. 5. 7. §. 44.

PSAL. I.

IT is put down without any Inscription or Title, and therefore it is uncertain by whom it was penned, whether by David, as most like it was, or by Ezra, who is rather thought to have gathered them together, and joyned them thus in one Volume, as now we have them. Quidam dicunt hunc Psalmum quasi praesationem esse Spiritus sancti, & ideo titulum non habere. Hieron.

The scope of the first Psalm is to direct men unto true happiness. It begins and ends with blessedness.

It consists of two parts, Proposition and Confirmation, Junius. Doctrine and Use.

First, Doctrine, describing a righteous man with his happiness, and the wicked with his misery.

The Doctrine hath two heads.

I. Concerning good men, the summe of which is, a good man is happy. He and his happiness are described:

• 1. Negatively, shewing what he doth carefully shun.
• 2. Affirmatively, shewing what he doth embrace and follow.

1. A description of a good man from the things he doth not, viz. sinne; set out in three degrees, which are,

• 1. He doth not walk in, that is, practise the counsell of evil or ungodly men; that is, the evil which men of corrupt natures do in their own mindes like of and advise to do, and also perswade others to do. He neither approveth and liketh of sinne to practise it out of that liking himself hath to it, nor yet is ruled by the ill perswasions of evil men seeking to approve such bad courses.
• 2. He doth not stand in the way of sinners, that is, he doth not go on in the practise of those evils which corrupt men habituating themselves in the waies of wickedness, do with constancy and greediness follow. Evil men notes the natu∣rall corruption, sinners the habit of evil by constant practise.
• 3. He doth not sit in the seat of scorners, he is not so setled in sinne, as to mock, scorn and deride admonitions, reproofs and threatnings, as the wicked which have attained the highest degree of sinfulness are accustomed to do, neither is he a companion with such sinfull men.

2. His description from what he doth, viz. all good, set out in two principall parts.

• 1. For his affections, and particularly that of Joy, they are rectified by Gods Word. His delight is in the Law of the Lord, that is, he placeth his comfort

• and felicity in the Word of God, in the knowing and following of it, and injoy∣ing the fruit of obedience to it.
• 2. For his practise, he exerciseth himself in that Law day and night, that is, he useth all means to conform himself unto it constantly, by meditating, confer∣ring, reading, hearing. Vide Mas. Comment. in 1 c. Jos. p. 25.

2. A description of his happiness, both

• 1. Allegoricall and figurative, under comparison of a tree, in which are three things.
  • 1. Planting by the rivers of water, so is he grounded and planted in the Church, the body of Christ, where are rivers of water of life flowing con∣tinually.
  • 2. Bringing forth fruit in season, that is, abounding with the fruits of righteousness, for the very doing good is a part of a good mans felicity.
  • 3. Freedom from fading, he never dieth, he looseth oot the sap and life of grace which is in him.
• 2. Plain and express, all that he doth shall prosper, every thing shall succeed well with him, and work for his good.

II. Concerning bad men to illustrate the former point the more, which is

• 1. Briefly propounded by way of opposition, not so the wicked, howsoever men judge, yet they shall not, neither do prosper.
• 2. More at large discovered in regard of their
  • 1. Sinfulness and present misery, by a similitude, they are the chaff which the winde blows up and down, that is, they are tossed to and fro by sinfull lusts and temptations, as also by the judgements and curses of Gods hand.
  • 2. Unhappiness future, in that
    • 1. They shall not stand in judgement, see Rev. 6. three last verses, where there is an ample description of this judgement. That is, they shall not at the last day stand with boldness, not acquitted nor absolved when they appear before Gods judgement seat.
    • 2. Nor stand in the Congregation of the righteous, that is, shall not have a place among the godly, when they shall be gathered together and assembled unto Jesus Christ.

Secondly, The Use, v. 6.

Vers. 6. For the Lord knoweth, that is, loveth, the way of the righteous.] That is, their godliness, and their practising it, therefore they must needs prosper.

But the way of the ungodly shall perish.] He hates the way of the wicked, which must be understood and therefore that way, that is, they in the way shall perish, they shall be cut off in their sinfull courses.

PSAL. II.

THis Psalm is a Prophesie of Christs Kingdom, and the establishing of it not∣withstanding all attempts to the contrary. Some of the Ancients conceived this Psalm to be part of the first Psalm, Vide Hieron. But it is called the second Psalm, Act. 13. 33. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wants a title, as the first Psalm; but though it have no Title prefixed to shew the Penman of it, yet it was penned by David, Act. 4. 25. It is of a mixt kinde, in respect of the matter Problematicall and Didascalicall and Exhortatory, in respect of the end Consolatory.

Four things are evidently set forth in this Psalm.

• 1. The enemies combination against the Lord and his anointed; the Heathens, Kings, Princes, multitudes, authority, the power of Laws and Arms.
• 2. Their consultation, Counsels united.
• 3. The resolution they take up in the prosecution of these counsels, set them∣selves firmly, purpose.
• 4. The frustration of all these in the fourth verse.

Vers. 1. Why do the heathen rage, and the people imagine a vain thing?] An in∣terrogation of admiration, the Prophet conceiving it a rash inconsiderable act: they have not cause. The Heathens, the Gentiles; The People, the Jews, Act. 4. 25. both which were enemies to this Kingdom.

Rage.] Ragasch signifies to meet tumultuously, to convene with rage, and declares the fury of the multitude, which is carried with a blinde force and like a torrent, and doth all things inconsiderately and seditiously. The Greek word whereby it is translated, Act. 4. 25. denoteth rage, pride, and fierceness, as of horses that neigh and rush into the Battell.

Imagine, or meditate.] This word is taken in a good sense, Psal. 1. 2.

Vain thing.] Not only vain because there was no true ground why they should imagine or do such a thing, but because successless, they labour in vain, they could not do it.

Vers. 2. The Kings of the earth set themselves.] Will stand up, a word taken from them that set themselves in rank and file, as when they intend a Battel. This word is used, Numb. 22. 31. 1 Chron. 11. 14.

Vers. 3. Let us break their bands asunder.] Tam Christi quam ministrorum ejus, it signifies to break with ••ase, it is used also Judg. 16. 12,

And cast away their cords from us.] This is the same with the other in another expression, Eandem rem bis dicit at diversis dictionibus, sic enim mos est linguae san∣ctae. Kimchius in loc.

Vers. 4. He that sitteth in the heavens shall laugh.] Sitting notes potestatem judi∣ciariam. Aug. Ezek. 1. 26. God rules all things here below. Sedet, id est, perma∣net vel potius tanquam judex qui pro tribunali sedet jus dicturus, ut Psal. 9. 5. Drus. Quaes. Heb. God laughs at mens sinnes and destruction, Prov. 1. 27. Something is done by God which holds a proportion with deriding the courses that others take. Humanitus dictum. Junius.

Vers. 6. Yet have I set my King upon my holy hill of Sion.] He rules for the Fa∣ther and from him. John 17. 4. Him hath God the Father s••aled.

Vers. 7. I will declare the decree.] Not secret, but manifested in the word.

Thou art my Sonne, this day have I begotten thee.] Declared it by his resurrecti∣on, Act. 13. 33. Rom. 1. 4. so Lorinus on 1 Pet. 1. 3. expounds it.

Vers. 8. Ask of me, and I will give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession.] An allusion to great Princes, when they would shew great affections to their Favourites, they bid them ask what they will, as Ahashuerus and Herod.

Vers. 9. Thou shalt dash them in pieces like a potters vessel.] This signifies their utter destruction, so that there is no hope of recovery, a Potters vessel broken cannot be made up again, Jer. 9. 11. Isa. 30. 14. see Dau. 2. 44. This Proverb also signifies facility in destroying them.

Vers. 11. Serve the Lord with fear, and rejoyce with trembling.] Inwardly reve∣rence and outwardly obey him. Gladness and trembling are here joyned together, as fear and joy, Matth. 28 8.

Vers. 12. Kiss the Son lest he be angry.] The Hebrew hath Kiss the Son lest he be angry: The Vulgar Latine otherwise, Apprehend you discipline. Herein the Hebrew, (as Bellarm l. 2. De verbo Dei▪ c. 2. confesseth) doth more perplex the Jews and invincibly prove Christ the Messias to be God.

Kiss him osculo amoris, honoris, subjectionis, 1 King. 9. 18. Hos. 13. 2. Job 31. 1. Adore the Sonne, saith Jerome ad Pammach. 27. See Gen. 41. 40. 1 Sam. 10. 2.

And ye perish from the way.] The Syriack Interpreter saith, From his way. Christ is the only way to his Father.

When his wrath is kindled but a little; blessed are all they that put their trust in him.] The very horrour of the word makes David presently (as it were) to bless himself, like a man astonished and half frighted, or he makes a kinde of sudden stop, as it were an Aposiopesis, as if he durst not have said what followed.

PSAL. III.

THe Titles of the Psalmes are Canonicall Scripture, as ancient as the Psalmes themselves.

This is called a Psalm of David, because it intreateth particularly and literally of him.

Potest hic Psalmus & ad David, & ad Christum, & per eum ad omnes sanctos pertinere. Hieron.

Vers. 2. There is no help for him in God.] The Hebrew hath a letter more than ordinary, which letter added doth adde to the signification, saith Kimchi.

As if he should say, There is no help for him here in this world, nor any help for him hereafter in the world to come.

Vers. 3. A shield to me, my glory.] All my glory and defence is in him.

Vers. 7. Arise, O Lord, save me, O my God, for thou hast smitten all mine enemies upon the cheek bone, thou hast broken the teeth of the ungodly.] q. d. In former times when I have been as hardly distressed as now, by the assaults of many and violent enemies, thou hast put them all to rebuke and shame, and quite destroyed their strength, and delivered me, therefore now do the same for me, yea I know thou wilt do the same▪ 1 Sam. 17. 34.

Vers. 8. Salvation belongeth unto the Lord.] The Hebrew is, Salvation unto the Lord, Salus Domini, Arias Mont. so much his, that the holy Ghost putteth no∣thing between it and him.

Thy blessing is upon thy people.] Is is not in the Hebrew, we supply the sense: The blessing of God imports all good things, and the love of God with them.

Selah.] The Hebrew word signifieth Elevation, or lifting up, whether of the minde, to mark, or of the voice to strain it, or of both. M^r Wheatly reading the Psalmes in English, never read it. Menasseh Ben Israel saith, it signifies Eternity, and that the Jews reading the Old Testament in their Synagogues, do also mention this word when it occurres.

PSAL. IV.

Verse 3. THe Lord hath set apart him that is godly for himself.] Wonderfully, gloriously, miraculously, for communion and service.

The Lord will hear when I call unto him.] Hear with approbation, that is, accept his desire, or hear with effect, that is, grant the thing desired.

Vers. 4. Stand in awe and sinne not, commune with your own heart upon your bed, and be still.] Here are four duties, 1. Stand in awe of God. 2. Sin not. 3. How to keep us from sinne, commune with your own heart upon your bed; and be still, in unquiet times have a quiet heart.

Vers. 6. There be many that say, who will shew us any good.] The word transla∣ted Say, signifies also think, there is verbum cordis & oris.

Who will shew us any good?] It is usual with the Hebrews to express wishes by questions, Psal. 14. 4. & 1 Chron. 11. 17. Rom. 7. 18.

Shew us.] Cause us to see, Ostendere bonum est benefacere, Vide Toletum in Joan. 899. When this word refers to good, it signifies to enjoy, as Eccles. 2. 1. & 3. 13. being propounded by way of interrogation, it signifies a vehement wish, as 1 Chron. 11. 17. Psal. 55. 7. Rom. 7. 24.

Good.] The word signifies real or apparent good, temporall or spirituall good; here temporall, as the following words shew. Any is not in the Hebrew, Who will shew us good, as if all happiness were found in temporall goods.

Lord lift thou up the light of thy countenance upon us.] As if he should say, Let the most of the world seek what they will, as riches, pleasures, and so forth, yet my desire is of thy love and favour above all. The Psalmist useth such expressions often, Cause thy face to shine upon us, Psal. 119. 130. It is a metaphor from the Spring-sunne rising, the trees bud and blossom, the birds sing, and all things flou∣rish and rejoyce thereat, or from the cheerfull countenance of men, Gen. 31. 5. All affections are displaied in the countenance, that is, give us a cheerfull sense of thy reconciliation with us. This lifting up of his face is opposed to hiding of his face, a sign of his anger, Isa 54. 8.

Vers. 5. Thou hast put gladness in my heart.] The gladness is greater, and put into the heart, more intimate.

More than in the time that their corn and their wine increased.] Theirs in regard of possession, estimation and choice, they placed their happinesse in these earthly things.

PSAL. V.

Verse 3. IN the morning will I direct my prayer unto thee, and look up] Here are two mili∣tary words, 1. Marshal his prayer, Order it as in battel-array, Job 33. 5. & 32. 14. 2. Would be a Spie upon a Tower to see whether he prevailed, whether he got the day, Hab. 2. 1.

Vers. 4. For thou art not a God that hast pleasure in wickednesse] He describes God from his own nature; As if he should say, O God, thou wilt free me from Saul and his wicked flatterers, because thou art such a God as hast not pleasure in wickedness. See Hab. 1. 12.

Vers. 6. I will come into thy house in the multitude of thy mercy] That is, The Court of the house. See Nehem. 6. 11. trusting in thy mercy.

Will I worship] Bow my self, Incurvabo me. Jun.

Vers. 9. Their inward part is very wickednesse] Wickednesses, Heb. in the ab∣stract and plural number.

Vers. 12. Wilt blesse the righteous] Benedicere in Deo est benefacere.

With favour thou wilt compasse him as with a shield] The Hebrew word signifies to compass about as the crown the head, Coronabis eum. Chald. Par. Arias Montan. the LXX. and Vulg. Lat. Coronasti nos.

PSAL. VI.

Verse 1. O Lord rebuke me not in thine anger, neither chasten me in thy hot displeasure.] A Father saith; he doth not say, Lord rebuke me not at all, but not in thy wrath; nor do not chasten me at all (For he chasteneth every son whom he receiveth) but chasten me not in thy displeasure.

Vers 6. All the night I make my bed to swim, I water my couch with my tears.] These are excessive figurative speeches, to express the greatness of his sorrow. In the Hebrew they are also in the future time, I shall melt, I shall make swim, that is, I usually melt and bathe, noting the continuance of his affliction.

Totus ecce liquesco lacrymando, Ipsis dum gemo conscius tenebris, Thoro prae lacrymis meis madente, Thoro, inquam, in lacrymis meis natante. Beza.

Vers. 9. The Lord hath heard my supplication; the Lord will receive my prayer.] Sometimes God neither hears nor receives a prayer, as of the wicked: Sometimes he hears and doth not receive, Quando audit pios ad salutem, non accipit autem ad voluntatem eorum, cùm nempe non conveniat cum ipsorum salute, as Paul when he sought to be freed from the Angel he was not freed, 2 Cor. 12. Sometimes he both hears and receives the prayer, as here Davids. Cujus & voluntati & saluti prospex∣erit, & desideriis illius sanctis satisfecit.

PSAL. VII.

CUsh the Benjamite.] Cush, that is, an AEthiopian or Blackmoor, Saul so cal∣led for his black and ill conditions, otherwise he was an Israilite of the Tribe of Benjamin. Because (saith R. David Kimchi in loc.) he carried himself as an AEthiopian, as the AEthiopian doth not change his skin, so Saul did not change his hatred toward David.

Vers. 7. So shall the Congregation of the people compass thee about.] It is an allusi∣on unto the manner of the peoples compassing the Mount of God, and the Taber∣nacle in the wilderness.

Vers. 12. If he turn not, he will whet his Sword, he hath bent his Bow, and made it ready.] There is mention made of two sorts of weapons which in the battels of old time did the greatest hurt to the enemy, the Sword and the Bow, the Sword when he was at hand, the Bow when he was far off.

PSAL. VIII.

Verse 2. OUt of the mouth of babes and sucklings hast thou ordained strength.] Not only the providence of God in new-born babes, framing them in the belly, pro∣viding nourishment for them when they are born, and making them to suck the brests; but also the giving of saving knowledge to some of them in their tender years, is able to refute all Atheists, and profane despisers of the glory of the Lord. Dickson.

Some apply it to the preaching of the Gospel by the Apostles and Ministers of the Gospel.

Strengthen their mouths in confession, Luke 21. 25. In prayers: See Revel. 11. 5. 6. The cry of a childe moves the bowels of a father.

The enemy.] All imployed by the Devil.

And the avenger.] The Devil principally, he sins properly out of revenge to God.

Vers. 3. The work of thy fingers.] Not the works of his hands, but of his fin∣gers, to note his singular industry, his exquisite workmanship and art, and also his special love and care over these works.

Vers. 4. What is man, that thou art mindfull of him? and the son of man that thou visitest him?] He speaks of Christ as Mediator. See Heb. 2. 5.

〈◊〉〈◊〉] Not as the day-spring from on high doth the earth, Luke 1. 78. but, as

if a great Prince should go into an Hospital to look on a loathsome diseased crea∣ture.

Vers. 5. For thou hast made him a little lower than the Angels, and hast crowned him with glory and honour.] It is spoken of Christ, as the Apostle expounds it, Heb. 2. 6, 7. Who was a little time lower than the Angels (so it may well be rendred) in respect of his sufferings and death. See Junius. Or he was made a little lower than the Angels, in taking upon him our Nature; The Angelical Nature being high∣er than the Humane, as considered in it self.

Vers. 6. Thou madest him to have dominion over the works of thy hands] It is not spoken of Christ as God, so he had a natural Kingdom, but this is by donation, Christ as Mediator.

PSAL. IX.

Verse 10. ANd they that know thy Name will put their trust in thee.] Know thy name spi∣ritually, experimentally, especially his Goodness, Power, Faithfulness and Wisdom. See Isa. 30. 18.

Vers. 13. Liftest me up from the gates of death] Natural, Spiritual, and Eternal Death.

Vers. 16. The wicked is suared in the work of his own hands, Higgaion, Selah.] Goliah was killed with his own Sword. R. David Kimchi.

Christs Justice hath two acclamatory Notes, Higgaion, Selah, the like is not found in all the Scripture, as worthy both of present admiration and perpetual Me∣ditation.

Selah is used ninety two times in Scripture, as these joyned here, signifie ex∣traordinary praise, joy, meditation.

Vers. 20 Put them in fear, O Lord: that the Nations may know themselves to be but men.] That is, weak, mortal, miserable, in Hebrew Enoch, given to every man for his dolefull state and mortality, Psal. 8. 5.

PSAL. X.

Verse 1. THis Psalm is in the Greek version a continuance and part of the former ninth; Whereupon the account of the Psalms following, doth in the Greek books, and such as follow them, differ from the Hebrew; the 11^th Psalm being reckoned for the 10^th, the 12^th for the 11^th, and so forward: Yet to make up the number of 150 Psalms, they divide the 147 into two. Likewise the 114^th and 115^th Psalms they make one, and the 116^th they part in two. Ainsw.

Vers. 1. Why standest thou afar off, O Lord?] Heb. Why wilt thou stand? This form of expostulation implieth an earnest prayer, Lord, stand not far off.

Why hidest thou thy self?] Heb. Why wilt thou hide, (viz.) thine eyes, as Isa. 1. 15.

Vers. 3. And blesseth the covetous whom the Lord abhorreth.] He thinks him not blessed, because he doth covet, but because he hath the things he longs for: Or it may be read, and so is by Ainsworth, The covetous blesseth himself, he abhorreth the Lord, so in the Margent, sometimes expresly he sets his heart against God, ever interpretatively.

Vers. 4. God is not in all his thoughts.] Or, all his thoughts are, there is no God, Nullum esse Deum, hae sunt omnes cogitationes ejus. Jun. The Text will bear both. He studieth Atheism, as Psal. 14. 1.

Vers. 5. As for all his enemies he puffeth at them.] The gesture of one contemn∣ing and refusing a thing with pride, as Mal. 1. 13.

Vers. 11. He hath said in his heart, God hath forgotten.] Oblivio & reminiscentia sunt rerum praeteritarum, All things are present with God.

Vers. 14. The poor committeth himself to thee.] That is, his wayes and soul.

Vers. 17. Lord thou hast heard the desire of the humble.] That is, of humbled per∣sons, and them which are in distress either of body or minde.

Thou wilt prepare their heart, thou wilt cause thine ear to hear.] That is, he pre∣pares our hearts to put up our desires, and layes a command upon his own ear to hear.

PSAL. XI.

Verse 1. FLee as a Bird to your Mountain.] This noteth his danger, who was hunted as a Partrich on the mountains, 1 Sam. 26. 20. and his fear, as in Isa. 16. 2.

Vers. 3. If the foundations be destroyed, what can the righteous do?] That is, Laws are nothing worth. See Psal. 82. 5. Gr••tius.

Vers. 5. His soul hateth.] That is, Gods soul doth hate, see Levit. 26. 11. When the Hebrews would express a thing highly, they say, my soul, Saw ye him, whom my soul loveth? Cant. 6. My soul rejoyceth in God my Saviour, said the blessed Vir∣gin, Luk. 1.

Vers. 6. Upon the wicked.] That is, the hypocrite.

He shall rain snares.] Some expound it of ensnaring the conscience.

Fire and brimstone. Such was the wrath that fell on Sodom, and the Cities by it, Gen. 19. 24. and figureth the vengeance of eternal fire.

Vers. 7. For the righteous Lord loveth righteousuess.] Loveth vehemently righ∣teousnesses, Heb. Inward and outward righteousness, all manner of righteousness in all the actings, that is, righteous persons, the Abstract for the Concrete, and in the plural number, to shew, that he only is righteous, who hath all the parts and kindes of righteousness, so the word is in the plural, Isa. 35. 15.

His Countenance.] Heb. His faces, Every discovery of God in mercy is his face, they shall have all his several wayes of gracious discovery, all the wayes of love and delight.

PSAL. XII.

Verse 2. THey speak vanity.] They speak injuriously, every one deceiveth, or would cir∣cumvent and overreach his neighbour. See Psal. 25. 4.

With a double heart do they speak.] Heb. An heart and a heart.

Vers. 6. As silver tried in the fornace of earth.] He speaks de experiontia viva san∣ctorum, every time any promise is fulfilled, there is a trial of the sincerity of Gods intention.

Purified seven times.] That is, Compleatly and perfectly; compare Ps. 119. 164. with Psal. 34. 1.

PSAL. XIII.

Verse 1. HIde thy face.] That is, Withdraw thy favour. This is contrary to the lifting up of the light of Gods face, Psal. 4. 7. and importeth trouble and grief, and is caused by sinne, the Prophet often prayeth against it, Psal. 30. 8. & 104. 29. & 88. 15. & 69. 18. & 102. 3. & 243. 7. & 27. 9.

PSAL. XIV.

Vers. 1. THe fool hath said in his heart, there is no God.] It is rather an option, than an opinion, Austin. He could be content there were none.

In his heart.] None dare speak it, though he dare think it.

There is none that doth good.] Of these three verses, the first, the second, the third, see Junius lib. 2. Parallel. 4. Rom. 3. 10, 11, 12. Isa. 59. 7. 8.

Vers. 3. They are altogether become filthy.] Or rotten and stinking.

There is none that doth good, no not one.] That is, Very few, naturally consider∣ed, Non est qui faciat bonum. Jun. Id latinius diseretur non est qui faciat bene, ne quidem unus. Druf. Observ. Sac. l. 2. c. 11.

Vers. 4. Have all the workers of iniquity no knowledge, who eat up my people as they eat bread?] q. d. If they knew whom they did devour, they would never devour them.

My people] That is, The poor, they are Gods people, both because they are within the Covenant, as also in respect of their estate and condition, because they are poor the Lord taketh protection of them.

As they eat bread.] Without fear and resistance, with delight, continually.

Vers. 7. When the Lord bringeth back the Captivity of his people, Jacob shall re∣joyce, and Israel shall be glad.] He means it of the spiritual Captivity (for neither his, nor his Subjects in his time were molested with the natural, God having sub∣dued to him all his enemies round about) then Jacob and Israel, that is, all Gods chosen so delivered shall rejoyce and be glad.

PSAL. XV.

THe substance of the whole Psalm is a Question and an Answer.

The Question is, Who are the members of Gods Church upon earth, that shall come to life eternal in Heaven?

Vers 1. Who shall abide in thy Tabernacle?] That is, Who shall have communi∣on with the Church here?

Tabernacle fitly expresseth the movable estate of the Church in this world, Exod. 26. 2. Sam. 7. 1, 6. 1 Chron. 17. 5.

Who shall dwell in thy holy hill?] Be received to Heaven: This notes a durable estate. Ainsw. And Grotius interprets it of Mount Sion, Psal. 2. 6. In Sione regia Davidis, ubi tunc erat arca. Grot.

The Answer is made in the rest of the Psalm. And in this Answer is contained a Description of the parties:

1. By their Properties and Marks, vers. 2.

• 1. He that walketh uprightly.] That is, In truth and sincerity of Religion, which standeth in the sincerity of faith, and a good conscience.
• 2. And worketh righteousness.] He speaks of particular justice here, that whereby we give to every man his right or due.
• 3. And speaketh the truth in his heart.] Without all guile or flattery.

And because we are easily deceived in general sins, in the third, fourth and fifth verses, there are set down more evident and sensible notes of sincerity, justice and truth.

Vers. 3. He that backbiteth not with his tongue.] That is, Speaks to his neighbours disgrace behinde his back.

Nor doth evil to his Neighbour.] In any act of injustice or cruelty to his hurt.

Nor taketh up a reproach against his Neighbour.] That is, Receives and entertains willingly any reproachfull tale against him. Some expound it, Greedy to take it up when another reports it. The word signifies elevare, to lift up a report, one sayes a little, and he sayes more.

Vers. 4. In whose eyes a vile person is contemned.] He contemns wicked persons See examples of such carriage, 2 King. 13. 14. Esth. 3. 2. Luk. 23. 9.

But he honoureth them that fear the Lord.]

He that sweareth to his own hurt, and changeth not.] Makes conscience of his word and promise, especially if it be confirmed by oath.

Vers. 5. He that putteth not out his money to usury.] Some interpret it of oppres∣sive lending: Others of taking increase for bare lending to the poor. Usury is fitly called Biting, because it consumeth the borrower and his substance.

Nor taketh reward against the Innocent.] Gives testimony without bribery or partiality.

He that doth these things shall never be moved.] He that in his endeavour doth all these things shall never be cut off from the Church as an Hypocrite.

Hac quisquis vitam ratione exegerit; ille. Ille Dei foelix aeternum monte quieseat. Beza.

PSAL. XVI.

THe whole Psalm (say some) is to be understood of Christ, as well as David, as Act. 2. shews.

Vers. 2. My goodness extendeth not to thee.

3. But to the Saints that are in the earth; and to the excellent in whom is all my delight.] It was from the Father that Christ was sent, and that his service was accepted, as Mediator, it may be opened by Heb. 10 5. God was not profited by all that he did.

The Excellent.] The word in the original signifies the magnificent ones, those which have magnificent spirits, and are exceeding glorious.

Vers. 4. Their drink offerings of bloud will I not offer.] The drink-offerings were an appendix to other Offerings. They signifie two things, 1. The pouring out of their souls in the service of God. 2. The satisfaction that they took therein. Paul alludes to this, Phil. 2. 17.

Some think he means the Gentiles which poured out bloud as a drink-of∣fering.

Parisiensis de legibus gives three reasons why their drink-offerings were of bloud, Major Honor, Difficilior Servitus, Humilior Subjectio. Nothing so near to the soul as the bloud; Therefore it was a greater honour to the Devil, yea the bloud of their Sonnes and Daughters. God required but the bloud of beasts.

Vers. 5. The Lord is the portion of mine inheritance.] Christ speaks this as Me∣diator, thou maintainest my lot. Some referre it to the words following, Christs inheritance in his people: Others to the words fore-going, God is my portion, both may be meant.

Vers. 6. The lines or cords are fallen unto me in pleasant places.] An allusion to the division of inheritances, which was by lines, Psal. 105. 11. & 78. 55. 2 Sam. 8. 2.

Vers. 7. My reins also instruct me in the night season.] My most inward thoughts chasten me for my daily sins. The reins are the inmost parts of a man, Psal. 26. 2. Psal. 139. 3. Psal. 51. 8.

Junius thus explains it, Spiritus ejus omni quietis tempore intimas meas voluntates, & studia dirigit, quorum sedem renibus Scriptura tribuit.

Vers. 8. I have set the Lord alwayes before me.] As a Judge and observer in point of reverence and dependance.

There are three things in that expression, 1. Dignitas objecti, the object he al∣wayes looked upon, God. 2. Firmitas fidei, Christ walkt by faith as well as we, though not faith in a Mediatour. 3. Temporis diuturnitas, lookt alwayes on him.

Because he is at my right hand.] Will stand by me as a second.

I shall not be moved.] Shall keep my standing in the way of grace.

Vers. 10. For thou wilt not leave my soul in hell, neither wilt thou suffer thine holy one to see corruption.] Neither by way of putrefaction here, nor dissolution here∣after.

Now Calvin and Beza sometime corrupt this Text, alwayes pervert the sense, and most absurdiy oppose themselves against all ancient holy Fathers concerning the Article of Christs descending in soul into the part of hell called Limbus Patrum is largely noted, Gen. 37. Act. 2. & 1 Pet. 3. and Protestants here translate grave for hell. But of this place Rivet solidly disputes in his Comment, so doth Chamier,

Junius, Ames upon Bellarmines 2^d Controversie. Beza and Drusius upon the 2^d of the Acts.

Vers. 11. Thou will shew me the path of life.] Christ speaks this of himself, his glory; For he spake before of his own Resurrection. Rivet saith, It is to be understood of experimental knowledge, when the thing it self is given and pos∣sessed.

In thy presence is fulnesse of joy, at thy right hand there are pleasures for ever more.] Pleasure is the sweetness of joy, the joyes that the Saints have there, shall be sweet and refreshing.

PSAL. XVII.

Verse 3. I Am purposed.] That is, I have designed so, Psal. 37. 12.

Vers. 6. I have called upon thee, for thou wilt hear me, O God.] I do call up∣on thee, because thou hearest me, O strong God. So Junius.

Vers. 8. Keep me as the apple of the eye.] David to express the special care that God hath over his sons, saith thus, thou hast a special care over me, thou guardest me many wayes, as the apple of the eye is guarded with five tunicles.

Vers. 10. They are inclosed in their own fat.] That is, They are very fat, Et de∣sideriis suis omnibus circumfluunt, Jun.

Vers. 11. They have now compassed us in our steps] And elswhere, They mark my steps. It is an allusion to hunters, who go poring upon the ground to prick the Hare, or to finde the print of the Hares claw, when the Hounds are at a losse, and can make nothing of it by the sent.

Vers. 14. From men which are thy hand] Wicked men are so called, because of their violence, so the scourge of God.

Men of the world] Meer worldly men, whose spirits, desires, hopes, ends are worldly. See next words.

Which have their portion in this life,] Two things make a thing ones portion, 1. That which he chooseth. 2. That wherein he receives satisfaction, hoc est, Ni∣hil cum altera vita commune habent. Jun.

Whose belly thou fillest with thy hid treasure] It is hid to them who it is that filleth their bellies, viz. God; They know him not, neither do they acknowledge his gifts.

Vers. 15. I shall be satisfied, when I awake, with thy likeness] The perfection of the Image of God wrought in the Saints after this life. Mollerus seems to ap∣prove of this. The Spirit of God useth but this and two other words, for the I∣mage of God in us. This word is used for a corporeal similitude, Exod. 20. 4. 2. Intellectual, Numb. 20. 8. so here, God shall then gloriously manifest himself to his people.

With thy likenesse] It may be referred to awake with, or in thy Image, having thy glory imprinted upon me, 1 Cor. 15. 49. or it may be referred to satisfie, I shall be perfectly like thee, both of them may be taken in, as 1 John 3. 2.

PSAL. XVIII.

THe servant of the Lord] So in the Title of the 36^th Psalm, so called, 1. For his eminent holinesse, a man after Gods own heart.

2. Because of his publick imployment, fought the Lords battels, had thirty de∣liverances, and eight from Saul, his special enemy.

Vers. 2. The Lord is my rock, and my fortresse, and my deliverer, my God, and my strength in whom I will trust, my buckler, and the horn of my salvation, and my high Tower.] q. d. There is an allsufficiency in God on which I will relie.

In this one verse David hath nine several expressions, to shew God to be the full object of his faith in the times of all his distresses; As 1. He is Jehovah. 2. He is my Rock. 3. My Fortresse. 4. My Deliverer. 5. My God. 6. My Strength. 7. My Buckler. 8. The Horn of my Salvation. 9. My high Tower.

Vers. 4. The flouds of ungodly men made me afraid] It is frequent in Scripture to compare Nations and people to waters, especially in the Revelation, when violent to flouds.

Vers. 20. The Lord rewarded me according to my righteousnesse.]

Object. Psal. 143. 2.

Answ. There is a two-fold Righteousnesse, One of the Cause, Another of the Person; His Cause was good, there was no such thing as they laid to his charge, But in thy sight, no flesh living shall be justified, in respect of the righteousnesse of the person.

Vers. 21. I have not wickedly departed from my God] Though I have and do sin every day, yet is not a departure from God.

Vers. 23. I was also upright before him, and I kept my self from mine iniquity] Some conceive this sin was lying. David often dissembled, therefore he prayeth Psal. 119. Take from me the way of lying: Others think it was uncleannesse, there∣fore he saith in the same Psalm, Turn away mine eyes from beholding vanity.

Vers. 25, 26. With the mercifull thou wilt shew thy self mercifull, with an upright man thou wilt shew thy self upright.

With the pure thou wilt show thy self pure, and with the froward thou wilt shew thy self froward.]

The meaning is no more in general, but Gods judgement shall agree with their manners. God will carry himself otherwise to the wicked than the godly. God reckons up three kinds of good men, Mercifull, Upright and Pure; Froward, Crooked or Perverse is opposed to all three, 2 Sam. 22. 27. The same matter is handled, but the letters transposed, to note some singular thing in this, how the Lord changeth himself to the subtil and crafty deceivers, and takes them in their own craft.

Vers. 32. It is God that girdeth me with strength] That is, Raiseth up a strong re∣solution in me.

Vers. 33. He maketh my feet like Hindes feet, and setteth me upon my high places] 2 Sam. 22. 24. Hab, 3. 19.

PSAL. XIX.

Verse 1. THe Heavens declare the glory of God] That is, Offer unto us fit occasion of glorifying God when we see their excellency and order.

Vers. 2. Day unto day uttereth speech] That is, The providences and turnings of every day declare the glory of God, and shew his handy work.

Vers. 4. Their line is gone out through all the world.] By which word he shews, that the heavens being so curious a fabrick, made (as it were) by line and level, do clearly, though silently preach the skill and perfection of God.

Vers. 5. Which is as a Bridegroom coming out of his Chamber] Because his beams are prolifical.

Vers. 7. The Law of the Lord is perfect] Having spoken in the beginning of the Psalm of the Heavens, and Sunne; now he treats of the word of God, which is as necessary as the Sunne. Satiùs est ut Sol non luceat quam ut non doceat Chry∣sostomus.

The whole word of God, all these titles here are used promiscuously for the word of God.

Vers. 9. The fear of the Lord is clean] That is, The Doctrine of the fear of God.

Vers. 10. Sweeter also than honey, and the honey-comb] He doth not mean the honey-comb barely, that is the vessel wherein the honey is kept, but the honey that flows or drops immediately, and naturally without any art, which is the purest honey.

Vers. 11. In keeping of them there is great reward.] And from keeping them, not only a reward after, or for the keeping of them, but the observing of Gods Commandments is a reward to it self.

Vers. 12. His errours.] Practical, not Doctrinal.

Cleanse thou me from secret faults.] Secret not only to other men, but himself, even such secret sins as grew from errours, of which he said, Who can understand his errours?

Vers. 13. Keep back thy servant also from presumptuous sins.] Two things make a presumptuous sin:

• 1. When committed against knowledge.
• 2. When resolutely.

Some say this Psalm was penned after Davids great revolt from God, he inti∣mates, that there is a great deal of pride and presumption in every such revolt from the Lord.

The great transgression.] That is, The unpardonable sin, it is above presump∣tuous sins.

Vers. 14. Let the words of my mouth.] The outward acts of prayer and praise.

And the meditations of my heart.] That is, Inward ejaculations.

PSAL. XX.

Verse 3. REmember all thy Offerings, and accept thy burnt Sacrifice.] Or turn thy burnt Offering into ashes. It is translated, the Lord accept, because God had sometime witnessed his acceptance by sending down fire to burn the Sacrifice, Levit. 9. 12.

Vers. 4. Grant thee according to thine own heart, and fulfill all thy counsel,] That is, Fulfill not only thy desire and aim of thy prayer, but in that very way, by that very means, which thy judgement and counsel pitcht upon in thine own thoughts See Ainsw.

Vers. 9. Save Lord, let the King hear.] So Junius, and we. The LXX have it, Lord, save the King, and hear us in the day that we call upon thee.

PSAL. XXI.

Verse 3. FOr thou preventest him with the blessing of goodnesse. That is, When David never asked such blessings at Gods hands, even then did the Lord bestow his liberal blessings upon him, as namely this, when David was following his Fathers sheep, and walking in his calling, thence the Lord took him to be King over Israel.

Vers. 6. Most blessed.] Blessings, Heb. not Benedictum, but Benedictiones. See Calvin, Full of blessings. A good Magistrate.

PSAL. XXII.

THis Psalm is a prophecie of the Suffering, Death and Resurrection of Christ, and the glorious fruit that shall follow thereupon in the seed and service that shall be performed unto God.

It is wholly spoken in the Person of Christ, because the New Testament doth ap∣ply sundry passages of this Psalm unto Christ, as Mat. 27. 46. John 19. 23, 24. John 20. 25, 27. Heb. 2. 12.

It is called the Hinde of the morning, Cantic. 2. 9 Christ is lovely as the Hart. Swift to save his Church, as the Hart, Cantic. 2. 17. Beset with Dogs as the Hart, vers. 16. Is at warre with the Serpent, as the Hart. See Ainsw.

Vers. 2. My God, my God.] Mi Deus fortis, mi Deus fortis. Junius. Christ speaketh this Psalm to God his Father, The Hebrew is AEli, AEli, Lammah g••a∣zahtani; which words our Lord uttered on the Crosse, Matth. 27. 46. (save for the later be used the Sy••iack, Sabachtani, of the same signification) At which the prophane Jews mocked, saying, That he called for Elias, Matth. 27. 47, 49.

In that he calleth God twice his, and pours out his complaints into his bosom, it is not an obscure Confession of Faith, saith Calvin. According to faith, he saith, My God, my God: According to present feeling, Why hast thou for∣saken me?

Vers. 3. But thou art holy, O thou that inhabitest the praises of Israel!] That is a glorious Title which God hath, Psal. 56. 2. Tremellius with the Vulgar renders it, Laus Israëlis. Ainsworth, The praises of Israel, and so they apply it to God. He is frequently called the praise of Israel, and Israel the praise of God, Deut. 10. 21. Jer. 17. 14. as he is called the hope of Israel, and the fear of Isaac, the object of their praise, because the God to whom Israel gives praise: Others reade it as we, or Inhabiting the praises of Israel.

To inhabit praise signifies two things:

• 1. That he alwayes gives them matter of praise.
• 2. Makes them to perform the duty of praise. Where God hath his con∣stant residence, he is said to dwell, as in Heaven, and in the souls of his people.

Vers. 4. Our Fathers trusted in thee, they trusted, and thou didst deliver them.] Christ helpt his faith in his Agony with the experience of the great things God had done for his people of old.

Vers. 11. For there is none to help.] Nullus prater te, Junius. He that looks up to God for help, acknowledgeth that there is no help in any thing else.

Vers. 12. Many Buls have compassed me.] Now he complains of the cruelty and fury of his enemies: And first, He compares them to Buls, then to Lions, and thirdly to Dogs.

Buls] Full of might and malice, Psal. 68. 31. Scimus ubi accensa est taurorum ira, quàm terribili impetu ferantur. Calvin.

Strong Buls of Bashan have beset me round.] That is, fat ones, that mountain was famous for fat pastures, Deut. 32. 14.

Vers. 14. All my bones are out of joynt.] Disparted, are sundred, in the Hebrew, Et separaverunt se. Rivet.

Vers. 15. My strength is dried up like a potsherd.] Which is baked in the fire, that is, there is no more moisture in me than in a bak'd potsheard, he was almost resol∣ved into dust already.

Vers. 16. For Dogs have compassed me.] 1. In respect of churlishnesse, Mat. 7. 6. 2. Of filthinesse, 2 Pet. 1. 22.

They pierced my hands and my feet.] Some of the Jews have striven with great malice to corrupt this Text, for in stead of Caru, they pierced, they will needs reade Caari, that is, as a Lion, but the Massorites who registred the words and letters in the Bible, do testifie, (or rather R. Jacob Chajim and Compiler of the Masora) that in some corrected Copies it is written Caru, they pier∣ced, and in the Margent Caari, both put together, because they pierced Christs

hands and feet with Lion-like cruelty; such a piercing as was like digging, or such a piercing as a Lion maketh with his claws.

The LXX. have it, They pierced my hands. John Isaac the Jew in his answer to Lindanus, saith, that he saw an old copy in his kindreds hand, in which the Text had Caru.

Vers. 20. The sword.] A violent death, 2 Sam. 12. 10.

My darling.] That is, my soul, or my life.

From the power of the dog.] All his enemies which he called dogs before, now he cals dog, to signifie their union in evil.

Vers. 21. Save me from the Lions mouth,] Full of rage and fury. See 2 Tim. 4. 17.

Vers. 29. All they that be fat upon earth.] Not only men that have a corporall fatness, but metaphoricall; the great rich men: id est, secundis rebus fruentes, prosperantes; periphrasis, Junius.

Shall eat.] This refers either to holy things, receiving the word, or shall enjoy their worldly good things.

PSAL. XXIII.

Verse 1. THe Lord is my shepherd, I shall not want.] This verse contains a summary col∣lection of the whole Psalm. By the supply of one proposition it makes up a full syllog••sm. He whose shepherd is the Lord cannot want, My shepherd is the Lord, Therefore I cannot want.

The word Lord, especially in the Psalmes, and with the note of propriety, notes Christ the Mediatour, Psal. 110. 1. & 147. 5. Christ often cals himself the good Shepherd in John, Joh. 12. and elswhere. Two things especially commend a shep∣herd, his care and his love.

My shepherd.] That is, such a one as hath speciall care of and love to me as his sheep, See Psal. 77. 21. & 78. 53.

I shall not want.] Want is opposed, 1. To perfection, Perfectum est cui nihil deest, so it implies imperfection. 2. To fruition, so it implies destitution, desola∣tion, so here.

Vers. 4. Of the shadow of death.] That is, the greatest dangers. That darkness which comes upon a dying man a little before he gives up the ghost. Tenebrae de∣sissimae quales oboriuntur jamjam morituris. Vide Job 10. v. 21. Rivetus.

Vers. 5. My cup runneth over.] An allusion to the Hebrew feasts, one had his portion of meat and cup set together. So Rivet.

Vers. 6. Surely goodness and mercy shall follow me all the daies of my life.] Not only I shall have goodness and mercy exercised for me now and no more, but they shall follow me. The Hebrew word signifies to persecute, to follow summo studio & dili∣gentia. Its the same word that is used Psal. 34. 15.

PSAL. XXIV.

Verse 1. THe earth is the Lords and the fulness thereof.] The Apostle Paul, 1 Cor. 10. in two places inculcates this speech, v. 26. & 28. with a different end, and yet most conveniently for both, by which he shews us, how profitably out of one and the same place of Scripture, by necessary illation, divers instructions may be drawn; and how dexterously it is to be done.

Vers. 2. For thou hast founded it upon the seas.] viz. The earth, because the wa∣ters which naturally would stand above the high mountains, are by the Word of God gathered together, and thrust under the earth, that the dry land might be inhabited. See Job 28. 25.

Vers. 6. This is the generation of them that seek him.] Not only so at one age or some time, but the generation. Dor among the Hebrews is taken, pro aetate, seculo, and pro hominibus unius aetatis, or unius seculi. See Gen. 6. 9.

That seek thy face, O Jacob, Selah.] The paricle O is not in the Originall, and therefore it may be read thus, That seek the face of Jacob, in the Genetive case, as well as in the Vocative. This is the generation of them that seek him, even of Jacob, and then he turns to God, and seek thy face. Vide Rivetum in loc. Of the word Selah, see also Rivet.

Vers. 7. Lift up your heads, O ye gates.] This place is made difficult (saith Rivet) by divers interpretations: All agree in this, that it is to be understood of the en∣trance of the King of glory, that is, of God; and Christian Interpreters referre that with one consent to Christ. But in explaining (saith Rivet) those gates and heads, sunt fere rot sensus quot capita.

All the faculties of the soul. Metonymically and Metaphorically Kings, Princes, Magistrates, they used to sit in the gates.

And be ye lift up ye everlasting doors.] The Temple door so called in opposition to that of the Tabernacle, which continued for a while, or because made of Cedar. You Church men.

The Fathers, Justin Martyr, Enthimius and others, interpret it of Gods well∣coming Christ to heaven after his ascension.

He is compared to some victorious triumphant Captain.

Vers. 9. Lift up your heads, O ye gates.] Because it is a matter of great conse∣quence, I repeat it again.

PSAL. XXV.

THis Psalm is composed after the order of the Hebrew letters or Alphabet, which care denoteth the weight and excellency of the matter in it. The same is to be observed of some other Psalmes, as the 34. & 37. & 111. & 112. & 119. & 145.

Vers. 1. Unto thee, O Lord, do I lift up my soul.] The Chaldee addeth in prayers. That expression signifies to desire earnestly, Psal. 24. 4.

Vers. 11. O Lord pardon mine iniquity for it is great.] So Innius and we, others would have it read, O Lord pardon my sinne though it be great, and the Hebrew bears it. The word also translated great, sounds both magnum & multum, such as was his sinne in the matter of Uriah, many sinnes in one, Adultery, murther and Treachery: q. d. The expiation of such a sinne will be the work of infinite mercy.

Vers. 13. His soul shall dwell at ease.] The soul at ease, that is the greatest, as its trouble, and dwell at ease.

Vers. 14. The secret of the Lord is with them that fear him.] There is a three∣fold secret of God: 1. Of doctrine or holy truths, he makes known his minde and word to such. 2. Of providence to come, Shall I hide from Abraham the thing that I will do? And past, he makes them to see his power, goodness. 3. The secret of his favour, that speciall love he bears to them.

I think he means that great secret of his purpose to save them, which is one of the deepest things of God that cannot be revealed by any, but by the Spirit of God.

And he will shew them his Covenant.] It should rather be rendred, And to make known his Covenant to them, ad notificandum iis, Montanus.

PSAL. XXVI.

Verse 2. EXamine me, O Lord, and prove me, try my reins and my heart.] The words here are not the same, but all different, to note how earnest the Psalmist was to know well his state.

Vers. 5. I have hated the Congregation of evil doers: and will not sit with the wicked.] He shews how much he abhorres wicked persons.

Vers. 6. I will wash my hands in innocency, so will I compass thine Altar, O Lord.] He alludes to the Ceremony of the Priests washing at the brazen laver, before they ministred at the Altar, Exod. 30. 18, 20, 21. & 40. 32. to let us see that though this Ceremony belonged only to the Priests, yet the morality belongs to all, they must wash before they meddle with holy services. See Isa. 1. 15, 16. 1 Tim. 2. 8.

Vers. 9. Gather not my soul with sinners, nor my life with bloody men.] The holy Ghost speaks of a bundle of the living; Abner praies for David that God would binde up his soul in the bundle of life; and of a bundle of the dead, God will ga∣ther

the tares together in a bundle; therefore the godly and wicked are said both to be gathered to their Fathers, that is, they go to men of their own rank and condition.

PSAL. XXVII.

Verse 1. THe Lord is the strength of my life, of whom shall I be afraid?] A godly man is acted nec spe nec metu, from outward things.

Vers. 5. One thing have I desired of the Lord.] One principall thing: That will I seek after: chiefly, that I may dwell in the house of the Lord all the daies of my life, to behold the beauty of the Lord, and to enquire in his Temple.] To enjoy him in his Ordinances.

Vers. 8. When thou saidst, Seek ye my face.] That is, by injections of holy thoughts, and the actuall excitation of his grace. By Gods face is meant, 1. God himself, Exod. 20. 3. before my face, that is, before me. 2. His favour, will shew them the back and not the face, Prov. 29. 26. Seek his presence and fa∣vour.

Vers. 13. I had fainted, unless I had beleeved to see the goodness of the Lord in the land of the living.] The first words are not in the Hebrew, David could not tell what to say, I had despaired, been in a hell of darkness, what you will.

The goodness of the Lord.] That is, the good things promised by him. Heaven is properly the land of the living, though it mean Canaan in the letter, so the Chal∣dee, in the land of life eternall: i. in hac ipsa vita, ut Psal. 116. 9. Junius.

Vers. 14. And he shall strengthen thine heart.] Chazak signifies to lay hold on a thing strongly, it is used, Job 2. 6. & 8. 14.

PSAL. XXVIII.

Verse 1. UNto thee will I cry, O Lord my rock, be not silent to me; left if thou be silent to me, I become like them that go down into the pit.] David professeth that if God when he prayed did not answer him (that is, give some comfortable assu∣rance that he accepted and took his prayer in good part) it would be even a death to him.

PSAL. XXIX.

Verse 1: GIve unto the Lord (Oye mighty) Give unto the Lord glory and strength. Vers. 2. Give unto the Lord the glory due unto his Name.] Here are three Gives, either because such great persons are backward to give God his due, or because God desires great persons to come in, or because God would have such to go on if they once begin. Princes of all men should be most carefull to glorifie God, and yet it is most rare to see them humble themselves before him, for naturall corruption is as strong in them as in others; their education doth breed them to high and stately thoughts of themselves, their riches and power puffeth them up, and flatterers ordinarily following them, do make them forget themselves and

God also. Therefore are they here thrice exhorted to give glory to God. Dickson.

O ye mighty.] Or sonnes of the mighty, that is, ye mighty men or potentates; so Psal. 9. 7. The Chaldee referreth it to the company of Angels.

Give unto the Lord glory and strength.] That is, a strength which is glorious.

Vers. 2. Worship the Lord in the beauty of holiness.] That is, the Temple, so cal∣led, because the Lord appears there dispensing holineis, 1 Chron. 16. 29.

Vers. 3. The voice of the Lord is powerfull.] David cals thunder so: It is called simply voice, Exod. 20. 18. The people saw the voices: but when the word Lord is added, the metaphor is made more magnificent, and is more fit to express the force of thunder, Job 37. 2. & 41. 5. a Poeticall metaphor plainly. God is often said to thunder, to signifie his presence either in punishments or rewards, as Psal. 18. 14. Joel 3. 16. Exod. 19. 16. & 20. 18. Jer. 25 ••0.

Vers. 9. The voice of the Lord maketh the hindes to calve.] Though of all other creatures they bring forth with most trouble, Job 39. 4, 6.

PSAL. XXX.

Verse 7. LOrd by thy favour thou hast made my mountain to stand strong.] That is, his Kingdom; Who art thou, O mountain, before Zerubabel, that is, the Persian Monarchy.

And I was troubled.] Like a withered flower that loseth sap and vigour, so Exod. 15. 15.

Vers 11. Thou hast put off my sackcloth.] That is, hast taken away my mourning, because mourners were cloathed with sackcloth.

Vers. 12. My glory.] i. Lingua praeco gloriae, ut 16. 9. Junius. That is, my tongue, so Gen. 49. 5. because it should be the trumpeter of Gods glory.

PSAL. XXXI.

Verse 1. DEliver me in thy righteousness.] That is, that faithfulness whereby thou de∣fendest thine own children according to thy promise.

Vers. 5. O Lord God of truth.] As truth notes faithfulness in promises, so it is from him. 2. As it notes true doctrine, John 14. 6.

Vers. 15. My times are in thy hand.] He saith not, my whole time or course of life, but times in the plural, to shew that every point and period of ones life de∣pendeth upon God. The seasons of his comforts, and of his sorrows, all the turn∣ings and changes of his life from one condition to another, were cast and ordered by the power and wisdom of God.

Vers. 19. O how great is thy goodness, which thou hast laid up for them that fear thee.] David stands in admiration of the riches of goodness which God hath pro∣vided for those which fear him, as if he wanted words to express it, as indeed he did.

A figurative speech taken from carefull parents which lay up for their children, Col. 1. 5.

Vers. 20. Thou shalt hide them in the secret of thy presence from the pride of man.] In the Temple and Tabernacle there was a most holy place, where none but the High-priest might enter on pain of death but once a year, there one was safe from danger. See Psal. 83. 4.

Vers. 23. O love the Lord, all ye his Saints.] Here is an hortatory conclusion to the love of God in this verse, and to the confirmation of their faith and love toward him, in the following verse.

PSAL. XXXII.

Verse 1. BLessed.] Ashrei. The Jews cannot give a cleer Grammatical understanding of this word, whether it be an Adverb or plural Nown. Vide Bucer. in Psal. 1. 1. Blessed is he.] Or the blessedness of that man, for the word is a Substantive and of the plural number; q. d. O the compleat, the full, the infinite happiness of that man whose transgression is forgiven, sin covered, and to whom the Lord imputeth not iniquity. M^r Hildersam.

Whose transgression is forgiven, whose sinne is covered.] Here and v. 2. are three expressions, as Exod. 34. 7.

1. Whose transgression is forgiven.] Heb. whose transgression as a burden is ta∣ken off, sin is compared to a burden.

2. Whose sinne is covered.] An allusion to that which is filthy, Psal. 85. 2. to the Israelites which were wont to go with a paddle and cover their excrements, Deut. 23. 13, 14.

Vers. 2. Blesseá is the man to whom the Lord imputeth no iniquity.]

Sinne is thirdly compared to a debt, as Matth 6. Forgiveness hath respect to the merit of Christ, Isa. 53. 6. Covering to his righteousness, or the adjudi∣cation of the fruit of his merit to us, not imputing to his mediation and inter∣cession.

The holy Ghost useth such vehement inculcating, because David had felt the burden of sinne, and to awaken the secure.

And in whose spirit is no outl••.] No wilfull guile, no guile which they are not willing to discern, which they tolerate in themselves, none but what they resist.

Vers. 3. When I kept silence.] That is, did forbear a free, plain and full con∣fession of my sinnes to God. My bones waxed old, through my roaring all the day long.

Vers. 5. I acknowledged my sinne unto thee, and mine iniquity have I not hid: I said I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sinne. Selah.] Then he confest his iniquity, and said he would confess it, that is, upon a full resolution that this was the best course, did break through all objecti∣ons and performed it; then did God pass by the punishment of his sinne, that is, give him some comfortable assurance, that he had pardoned him.

Selah is not only a musicall note, but as some think a note of observation, to move us to mark the things that are set down, as being of speciall weight and moment.

Vers. 8. I will guide thee with mine eye.] Mine eye shall be upon thee. Heb.

Vers. 10. Many sorrows shall be to the wicked.] Or great, many for number, great for weight.

Vers. 11. Be glad in the Lord.] That is, conceive an inward joy; And rejoyce ye righteous.] Testifie that inward joy by outward demonstration.

And shout for joy all ye that are upright in heart.] Be full of joy, which our last translation hath exprest well in that word, shout for joy, that is, extend your joy to others.

PSAL. XXXIII.

Verse 15. HE fashioneth their hearts alike.] There is not an apprehension or affection in our hearts, but the Lord fashioneth it.

Vers. 18. Behold, the eye of the Lord is upon them that fear him.] Not on all, but on them that fear him, that is, the Lord hath a special eye and regard to them, the phrase is weighty, it carries this sense, that the Lord as it were sits in his watch∣tower, spying the wants and necessities of them that fear him.

PSAL. XXXIV.

Verse 2. MY soul shall make her boast in the Lord.] See Psal. 40. 8. & 97. 7.

Vers. 4. And delivered me from all my fears.] That is, not from all the things he feared, but from the fear of them while the troubles remained.

Vers. 7. The Angel of the Lord encampeth round about them that fear him.] That is, the Angels, for he speaketh of an Host.

Encampeth round about.] A similitude taken from warres, as Psal. 27. 3. See Psal. 91. 11, 12.

Vers. 8. He saith, Taste and see that the Lord is good.] viz. in allowing his chil∣dren so gracious attendance. There is scientia gustus, a feeling experimentall knowledge.

Blessed is the man that trusteth in him.] viz. In regard of so happy prote∣ction.

Vers. 10. The young lions do lack, and suffer hunger.] Which are strong and active to seek their prey: That is, 1. All wicked Rulers, men of the highest place, as the lion is the King among beasts, Ezek. 32. 2. Prov. 28. 15. 2. All cruell op∣pressing

great men, Prov. 30. 30. 3. All the subtill politicians of the earth, Ezek. 38. 13. The lion lurks secretly for his prey, men of the greatest state, deepest pow∣er and policy.

Vers. 16. The face of the Lord is against them that do evil.] Either his anger or his knowledge, he seeth, and his wrath goeth forth against what he seeth.

PSAL. XXXV.

Verse 13. MY praier returned into mine own bosom.] That is, say some, though they got no good by my prayers, yet my own soul did: Rather thus, I prayed of∣ten and much for them, even from my heart; the returning of the prayer signifies his frequent minding of them, and a bosom both secrecy and affectionatness in prayer for them.

Or we may reade the words thus, Let my prayer return into thy bosom: That is, I wished no worse to them than to my self, let me receive that of God for my por∣tion which I have desired may be theirs.

Vers. 14. I bowed down heavily.] Heb. I bowed down black, viz. in black and mournfull attire.

Vers. 15. They rejoyced, and gathered themselves together.] That is, they gathered themselves together for joy, or to rejoyce.

The abjects.] Such as all honest or civil men had cast out of their company, asso∣ciated themselves into companies.

They did tear me.] That is, my good name. See Matth. 7. 6.

Vers. 19. Neither let them wink with the eye, that hate me without a cause.] That is, let not mine enemies have any occasion to scorn and deride me, to boast and insult over me.

PSAL. XXXVI.

Verse 1. THe transgression of the wicked saith within my heart, that there is no fear of God before his eyes.] That is, it offers this thought to my imagination, or trespass saith to the wicked, that is, perswadeth, imboldneth, hardneth him. Ainsw.

Vers. 4. He setteth himself in a way that is not good.] The same word that is used, Psal. 2. 2. set themselves, this notes premeditation and resolution, he resolves to go on and continue in it. See Isa. 55. 2.

Vers. 6. Mountains of God.] That is, high, mighty or excellent mountains. The Hebrew useth to note excellent things, by adding the name of God, as Psal. 80. 11. & 65. 10 & 68. 16. Gen. 30. 5. Rev. 15. 2.

Vers. 8. They shall be abundantly satisfied with the fatness of thy house.] Fatness notes the best and most excellent, the most excellent spirituall blessings.

And thou shalt make them drink of the river of thy pleasures.] Not only those which thou art Lord of to dispose, but which thou thy self dost take.

Vers. 9. For with thee is the fountain of life.] Lives, naturall, spirituall and eternall.

In thy light shall we see light.] Or enjoy light, that is, knowledge, comfort, joy.

Vers. 10. O continue thy loving kindness to them that know thee.] The Hebrew, draw forth, or draw out thy loving kindness. Trahe misericordiam tuam. Montanus. A metaphor either taken from vessels of wine, which being set abroach once, yield many cups, or from a mother who hath her breasts full of milk, draws them out for her child, not once but often, or from a line which is extended.

Some think it is the same metaphor with that, 1 Cor. 7. 29. There is abundance of love folded up, and but little winded off; there is an eternity to spend.

Vers. 11. Let not the foot of pride come against me.] Pride is to the soul what the foot is to the body, it bears up the bulk.

PSAL. XXXVII.

IN this Psalm is shewed how the righteous are preserved, ver. 3, 17, 23, 25, 28. and the usuall objections against their safety answered.

Vers. 5. Commit thy way unto the Lord, trust also in him, and he shall bring it to pass.] Thy way in reference to duty and success, and the event shall be answerable to thy expectation.

Vers. 13. His day is coming.] That is, a day of destruction, of great judgement and eternall misery.

Vers. 16. A little that a righteous man hath is better than the riches of many wick∣ed.] See Prov. 15. 16. That is, a competent and mean portion, though but very little.

Vers. 25. I have been young and now am old, yet have I not seen the righteous for∣saken, nor his seed begging bread.] Lazarus was brought to beggery, see Luke 8. 3.

Some say it is understood of extremity of poverty, so as to finde no relief.

2. Others say David saith not it was never so, but in his experience he never found it so.

3. Not begging their bread forsaken, they had a peculiar providence then with them.

PSAL. XXXVIII.

Verse 4. FOr mine iniquities are gone over mine head.] They have prevailed against me.

Vers. 5. My wounds stink and are corrupt, because of my foolishness.] Sinne and the guilt and trouble of conscience that ariseth thence.

Vers. 10. My heart panteth.] Throbbeth, beateth about, through trouble and di∣stemperature,

Drus. Went round about, Circuivit cor meum, Montanus. Cal∣vinus. A metaphor taken from Merchants that compass sea and land, traffick here and there. So the heart of man is troubled about sundry things, and the letters are doubled here to signifie the great care and trouble that David had, when he sought after these things, as the Merchant seeketh for his gain.

PSAL. XXXIX.

Verse 1. I Will take heed to my waies, that I sinne not with my tongue.] One reading this place, said he had been 38 years a learning this lesson, and had not learn'd it throughly.

Vers. 2. I was dumb with silence, I held my peace even from good.] David laid a law upon his tongue. He useth three words in this and the former verse all to the same purpose, as if he should say in plain English, I was silent, I was silent, I was silent, and all this to express how he kept in his passion, that he might not offend with his tongue.

Vers. 4. Lord make me to know mine end, and the measure of my daies, what it ••••; that I may know how frail I am.] Not the particular end but generall, that it will be shortly, he explains himself so in the end of the verse.

Vers. 5. Behold thou hast made my daies as an hand breadth.] The breadth of the hand is taken two waies: 1. In the largest extent, for a span, or the whole space between the top of the thumb and the little finger stretched out. 2. In the lesser extent, for the breadth only of four fingers, which is the measure which David takes of the daies of a man. Vide Calvinum.

Verily every man at his best state is altogether vanity.] An affirmation is prefixed, every man in the heighth and perfection of all creature-comforts, in his setled estate.

Not some man, but every man, all Adam, Heb. is not vain, but vanity; not in some measure, but altogether; not in his childhood or decrepit age, but in his best estate: Neither is it spoken as a thing doubtfull or probable only, but as most certain, verily.

No man by nature, or further than he is acted by the spirit of life, hath any solidity in him. See Psal. 62 9.

Vers 11. Thou as a moth makest his beauty to consume.]

Vers. 12. For I am a stranger with thee.] 1. Because not at home with God. 2. Liable to injuries from men. 3. Know not the way I should go, Psal. 119. 19.

And a sojournir.] A stranger is one that is not in his native Country, a Pilgrim or sojourner, one that is travelling homeward; so some: but the Israelites were sojourners in Egypt, when they were not travelling toward Canaan.

PSAL. XL.

Verse 5. ANd thy thoughts which are to us-ward.] Of bringing sinners to glory by Christ.

Vers. 6. Mine ears hast thou opened.] An allusion to that custom among the Jews, Exod, 21. Christ did it electively, he would not be free, though he were re∣leased. With the Jews one eat was bored, here are ears in the plurall number, a token of that perfect desirable subjection which he, as Mediator was in to his Father.

Vers. 7. Then said I, Lo, I come: in the volume of the book it is written of me.] He read the Law, and there he found a Kings duty, and so his part.

In capite libri.] So the Vulgar and LXX. See Heb. 10. 7. by which not only the first Chapter of Genesis and the first verse, but the whole book of the Law, or the Pentateuch is understood, of which Christ, John 5. 46. Or rather as others expound it (saith Rivet) of the summe of the whole Law and Prophets. The Law is called the Book or Volume of the Covenant, Exod. 24. 7. In the Hebrew it is In the volume of the book, so the Jews roll up the Law which they keep written in parchment in their Synagogues; See Jer. 36. 2. Ezek. 2. 9. Zech. 5. 1, 2. Hence those speeches, Luke 4. 17. & 20. Hence in Latine, Volumen, evolvere libros, in the volume of thy book, that is, thy book.

Vers. 8. I delight to do thy will; O my God, Yea thy law is within my heart.] By the Law of God he understands all his Commandments, as well common to all men, as that singular Commandment which he had from his Father, of laying down his life, John 10. 19.

In the midst of my bowels, the Hebrew, and Chald. Par. these note the tendrest affections, Col. 1. 12. Phil. 1. 8. a Law of love to the Saints, John 10. 18.

Vers. 10. I have not hid thy righteousness within my heart.] There is a threefold hiding, 1. Out of envy, as here, as being unwilling that others should partake of it, so Matth. 23. 13. 2. Out of sloath, Matth. 25. 25. 3. Out of care, Matth. 13. 44. Psal. 119. 11.

Vers. 11. For thy loving kindness and thy truth continually preserve me.] Loving kindness and truth are fitly joyned, in the first of which that is promised which is not owed, in the other that is performed, which is promised.

Vers. 12. Mine iniquities have taken hold upon me.] Christ confesseth our sinnes as his own. See Heb. 10. 6, 7. This whole Psalm is of Christ, this is a very remark∣able place, they were his sinnes (say some) by imputation and voluntary ac∣ceptation.

PSAL. XLI.

Verse 3. THou wilt make all his bed in his sickness.] Heb. turn. Either he sends us health (so some expound it) he turns the bed of sickness into a bed of health, or turns our bed for us in our sickness; that is, refresheth us, giveth us ease when we lie upon our sick bed; it is a metaphor borrowed from those which attend sick per∣sons, that help to make their bed easie and soft, and turn them that they may lie at ease.

Vers. 6. His heart gathereth iniquity to it self.] The word signifies dispersum ali∣quid congregare.

Vers. 9. Yea ••in•• own familiar friend.] Heb. The man of my peace; an Hebraism, that is, my familiar friend which was at peace with me, Judas Christs own disciple, John 13. 18.

Hath lift up his heel against me.] An expression of the highest pride and greatest contempt.

PSAL. XLII.

Verse 1: AS the Hart panteth after the water-brooks.] The Hart is a thirsty creature of it self, but especially when it is chased. The Hin••e the female is here meant▪ and in females the passions are stronger than in males.

Vers. 7. Deep calleth upon deep.] Deep, that is, great afflictions, Ezek. 26. 19. Jon. 2. 5. The depth of our misery on the depth of Gods mercy.

Vers. 8. Yet the Lord will command his loving kindness.] It is a phrase taken from Kings and Princes, and great Commanders in the field, whose words of com∣mand stand for Laws. It signifies effectually and powerfully to command; if God will command loving kindness it will act.

Vers. 10. Where is thy God?] That is, thy God is no where, thou hast none to help or deliver thee.

PSAL. XLIII.

Vers. 2. FOr thou art the God of my strength.] In whom all my strength and power is laid up thiue essentially, mine federally. See Col. 1. 11.

Vers. 3. •• send out thy light and thy truth.] The Hebrew word signifies to send an Ambassadour, 2 Kings 14▪ 8. and to send out with authority and commission from heaven, that it may enlighten and guide me in the way. By light Calvin un∣derstands favour, and saith, he adds truth, because he hoped for light only from Gods promises.

Vers. 5. Why art thou disquieted within me?] The word in that conjugation sig∣nifies, He disquieted himself.

I shall yet praise him.] In after-times praise him for this very dispensation, under which my heart is now discouraged. I shall be delivered, and my mourning shall be turned into singing.

The health of my countenance.] That is, my present help which stands before me continually, as the shew-bread was called the bread of countenance or faces, be∣cause it stood still before God.

PSAL. XLIV.

Verse 12. THou sellest thy people for nought.] Thou hast so contemned thy people, that without any gain thou hast delivered them into servitude, one while to the Moabites, another while to the Canaanites and Philistims, which histories are in the Book of Judges. See Deut. 32. 30. Isa. 52. 3.

Vers. 19. Though thou hast sore broken us in the place of Dragons.] The Hebrew word (Ainsworth saith) is common both for land and water dragons; So Psal. 148. 7. that is, either the desolate wildernesse where the Dragons inhabit, or into the bottom of the Sea.

PSAL. XLV.

THis Psalm (say some) is an Epithalamium, or Congratulatory Hymne made at Salomons wedding, when he married Pharaohs daughter, she being a Pro∣seli••e to the Jewish Church, was a Type of the Gentiles.

Many expound it therefore historically: Christs excellency is set out in this Psalm, the Apostle expresly applies it to him▪ Heb. 1. 8.

Vers. 1. My heart is enditing a good matter.] Boyling or frying, see Psal. 119. 171. In both places there is a Metaphor (as some think) from a fountain that continually bubleth up water; or as others, from a full stomack, and they translate it eructare, belching proceeds from fullnesse of stomack. See Rivet.

Vers. 2 Thou art fairer than the children of men] The Hebrew word Japhiaphi∣ta is of double form, to note out double, that is, very excellent beauty. This fairness is not of body only, but specially of the minde in wisdome, holinesse, Heb. 7. 26. Fairer, more comely, desirable, excellent, glorious.

Grace is poured into thy lips.] See Cant. 5. 13. Christ was amiable in speaking, he spake gracious words abundantly, this is that which they call in French, La grace de bien parler, or La bonne grace, See Luke 4. 22.

The Chaldee expoundeth it, The Spirit of prophecy is given into thy lips.

Vers. 7. Therefore God, thy God hath annointed thee with the oyl of gladnesse above thy fellows.] The oyl wherewith Christ was annointed, is called the oyl of glad∣nesse, ab effectu (saith Calvin) it fils the soul of his members with spiritual glad∣nesse, and it was the oyl also of holinesse.

Above thy fellows.] That is, Christs manhood was filled with the gifts and gra∣ces of God both in measure number and degree, above all men and Angels.

The word signifies a Collegue, Companion, Consort, Partaker of the same suf∣ferings and priviledges with Christ, as he is called Gods fellow, so the Saints in some respect are fellows with Christ.

Vers. 10. Forget also thine own people, and thy Fathers house.] That which is commanded to Salomons wife, is commanded to all Christians. This wife of Salo∣mon is the soul of every Christian, the Spouse of Christ, the true Salomon, who by nature is daughter to Heathen Pharaoh, that is, to sinne, corruption and wrath, but being married to Christ, must forget her own kindred and Fathers house, that is, their own nature and carnal desires, and then shall Christ our King and spiri∣tual husband take pleasure in us, and rejoyce to do us good.

Vers. 12. And the daughter of Tyre.] The inhabitants of Tyre. Tyre was the rich Merchant-city.

Even the rich among the people shall intreat thy favour.] Beg that they may enjoy of thy priviledges.

Vers. 13. The Kings Daughter is all glorious within.] A good Expositor thinks [within] here is not opposed to outward glory, because it presently follows in what externals she is glorious, therefore he taketh it as opposite to that which is adventitious and painted, she hath it not from others, Isa. 49 5.

Her cloathing is of wrought gold.] That is, the righteousnesse of Christ, shining, precious, durable, and desirable as gold.

Vers. 14. In raiment of Needle-work.] That is, the several graces of the Spirit of God, which puts a beauty upon the soul, as the variety in Needle-work makes it beautifull.

PSAL. XLVI.

The Title.

THis Psalm is by many styled Luthers Psalm, because Luther oft said and sung it, especially in the time of any trouble.

A Song upon Alamoth.] The hidden ones of God, because the providence of God strongly watcheth over these in times of warre.

Vers. 1. A very present help in trouble.] These words may be considered: As

• 1. Verba contemplantia, words of such as see God in the mercy for which they celebrate his praise.
• 2. Verba agnoscentia.
• 3. Verba gratulantia, they return all the praise to God.
• 4. Verba fidentia, they are raised up from this particular mercy to trust more in God.
• 5. Verba triumphantia.
• 6. Verba exaltantia, as the words of one that exalts God.

There is some diversity in the reading of those words, Some reade the words, He is a help in tribulations, that have found us vehemently.

The Hebrew words may admit of such a translation, God is a help in troubles which is found. See Numb 32. 23.

Others refer it to God and his help, some of those render it by the verb Auxi∣lium invenimus abundé.

Calvin saith, It is to be read in the Preterperfect tense, then it is a speech of ex∣perience, Eccles. 7. 26.

Others render it, Ut auxilium inventum valde, auxilium praesentissimum, To it is a speech of one who looks upon God as unchangeable.

• 1. The thing attributed to God, a help or helper.
• 2. The Persons to whom he is so, to that peculiar people which have an interest in these Attributes.
• 3. In the greatest trouble or straits, in the plural number troubles, many great continued troubles. It comes from a word that signifies to straighten, binde up, presse into a narrow place, it is rendred Augustia in Latine, and by us straight, 2 Sam. 24. 14. Lam. 3. it notes affliction, which is a straightning to man in his way, and the extremity of it.
• 4. The nature of this help described, A present help, a help greatly found, the Hebrew word in a secondary sense signifies to be sufficient, Numb. 11. 22. a suffici∣ent help, you need no other.

Vers. 2. Therefore will not we fear, though the earth be removed: and though the mountains be carried into the midst of the Sea.] These words are a conclusion from the former premisses, come in with an Ergo.

• 1. An In erence, which refers to what goes before.
• 2. A Supposition, suppose this should be our condition.
• 3. A fiducial Resolution, we will not fear. They that have the Lord for their re∣fuge, help and strength in trouble, need not fear, but we have so, therefore, upon this ground, for this cause.

Si fractus illabatur orbis. Impavidum ferient ruinae. Horace.

Vers. 4. There is a river, the streams whereof shall make glad the city of God] It is an allusion to the river Siloe which ran softly, yet surely, a still river that refresh∣eth and supporteth on all occasions.

PSAL. XLVII.

Verse 5. WIth the sound of a Trumpet.] That is, most gloriously, as a triumphing Conquerour, as the Apostle explains it, Col. 2. 15. These things are spoken humanitus. Piscator holds, That by the Ascension or going up here, no∣thing else is understood, but that God under the symbol of the Ark of the Cove∣nant is gone into the Temple, but the comparing of the New Testament, and the

evidence of the thing shews, that the Psalmist understands some sublimer thing in those words, and Piscator here departs from Tremellius and Junius, whom for the most part he diligently follows.

Vers. 7. Sing ye praises with understanding.] Zameru Maschil. Sing praises every one that hath understanding, or sing praises understandingly, or with un∣derstanding, or (as Maschil also signifies, as appears by the Title of divers Psalms) Sing a Psalm of instruction. Ainsworth renders it an instructing Psalm, and gives this Annotation, Maschil, the Title of Psal. 32. and many others, here used in like sense for a Psalm to give instruction, or as in Psal. 14. 1. for a prudent under∣standing person; In this sense, Sing Psalm every one that is prudent; or, as the Greek explaineth it, Sing prudently; The Chaldee, With good understanding. See Muis.

Vers. 9. For the shields of the earth belong unto God.] Magistrates are shields to protect the people from Gods vengeance, as well as mans violence, by executing Ju∣stice, Psal. 89. 19. Hos. 4. 18.

Dickson expounds it thus, The hearts and power of all the Kings of the earth are in the Lords hand, and he hath the disposing of shields, armies and ammunition, with all their Commanders and Rulers in the world.

Calvin saith, That is the best sense, the world is protected and kept by God alone.

PSAL. XLVIII.

Verse 14. FOr this God is our God for ever and ever.] Tolle meum, tolle Deum. It was the top of Christs glory that God was his God.

PSAL. XLIX.

Verse 2. BOth low and high.] Bene Ish, or Filii viri, that is, Nobles, sonnes of great men, and Bene Adam, or Filii hominis, the sonnes of men of common rank, Tam filii hominum (ignobilium) quam filii eujuscunque nobilis.

Adam is so called of Adamah the earth, whence this Title is given to the baser sort of people. The Greek translateth it here earth born, 1 Cor. 15. 47. See Muis.

Ish is the name of man in respect of heat, valour, nobleness and dignity, it meaneth the great or noble sort of people.

Vers. 4. I will open my dark saying upon the harp.] That dark saying (as the context shews) is the vanity of all worldly things, and the happinesse of Gods favour.

Vers. 5. When the iniquity of my heels shall compasse me about.] That is, as the most judicious Interpreters, Calvin and Mollerus understand it, when wicked men

that trace me, pursuing me close at the heels, or observing my heels, Psal. 56. 6. that is, my steppings, and seek to supplant me, do on every side be∣set me.

Some think even in the hour of death, when a mans sins use to come closest un∣to him, the wickednesse of my actions, say some, sins contracted by my daily walking, heels for goings, and goings for moral actions. Not only afflictions, but the guilt of sin comes in with the sorrow. See Ainsw.

Vers. 9. That he should live for ever, and not see corruption.]

Vers. 12. Neverthelesse, man being in honour, abideth not.] Adam lodged not one night in honour, for so are the words if they be properly translated. The word is Lun, which signifies pernoctare, to lodge or stay all night. The word is of the future tense, which yet frequently in the Hebrew bears the signification of the past, though it have not vau conversivum. See Ainsw.

Vers. 14. Death shall feed on them.] It is intended primarily of corporal and natural death, the Chaldee Paraphrase expounds it of the judgement of hell. See 9. and 15. verses.

The upright shall have dominion over them in the Morning.] Of the Resur∣rection.

Vers. 18. He blessed his soul] That is, pronounceth himself in his own heart a blessed man, to be in a blessed estate.

Vers. 20. Man that is in honour, and understandeth not, is like the beasts that per∣ish.] Plainly shewing, that his honour above the beast was his right understanding. He means not one that is a natural fool, that hath not the principle of reason in him, but one that hath not a spiritual understanding, doth not exercise his under∣standing, or act suitably to it, meaning, they die even as beasts, without any sense or apprehension of a better life, or without any true care of eter∣nity.

Is like them, not in perishing, but in the want of true understanding, as Ne∣buchadnezzar.

PSAL. L.

Verse 2. THe perfection of beauty.] Arias Montanus translates it, Universitate decoris, the Universality of beauty, that is, which is wholly and perfectly beautifull. See the like praise of Sion, Psal. 48. 3. Lam. 2. 15.

Vers. 15. And call upon me in the day of trouble: I will deliver thee, and thou shalt glorifie me.] He skips over the act of hearing.

Vers. 17. Seeing thou hatest instruction, and castest my words behinde thee.] This expression is used two wuyes in Scripture:

• 1. When it speaks of a thing hatefull and troublesom, Ezek. 23. 35.
• 2. To forget that thing, Isa. 38. 17. God is there said to cast our sinnes be∣hinde him.

Vers. 20. Thou sittest and speakest against thy brother, thou slanderedst thine own mothers son.] The backbiter is called Dophi, which the Rabbins interpret do duo, and pios, because he speaks with a double tongue.

Vers. 21. These things hast thou done, and I kept silence.] That is, I did not break forth in wrath, thunder against thee in judgement.

Thou thoughtest that I was altogether such an one as thy self.] Not displeased with the wayes of sin.

Set in order.] viz. Thy faults; As the Greek explaineth it, I will set thy sins before thy face.

Vers. 22. Now consider this.] Meaning the account that God will take with them.

Lest I tear you in pieces, and there be none to deliver.] A similitude taken from Lions, which catch and tear their prey, from whose jaw none can rescue.

Vers. 23. Who so offereth praise, glorifieth me, and to him that ordereth his conver∣sation aright, will I shew the salvation of God.] As if he had said, I will cause him to see and know that he shall be saved.

PSAL. LI.

The Title.

To the chief Musician, A Psalm of David, when Nathan the Prophet came unto him after he had gone in to Bathsheba.

The Inscription shews four things:

• 1. The person to whom the writing was committed, viz. The chief Musician. For when David had appointed singers and players of Instruments for the Temple, he did also divide them into several Companies, and over every company there was one chief to whom the ordering of the Song and Tune did appertain, and as it may seem also one principal overseer of all, to whose custody the Psalm was delivered, and by whose appointment it was sung in the Temple at fit times, as may be seen, 1 Chron. 25. The whole number was 288, and they were divided into 24 compa∣nies, twelve in a company.
• 2. The Nature of the writing, A Psalme, that is, holy matter framed in∣to musical numbers, and fitted to be sung upon an Instrument or Instru∣ments.
• 3. The Authour or Penman of the Psalm, David, the King of Israel, who is famous for his sweet singing, and excellent Psalmes left unto the Church.
• 4. The Occasion thereof; 1. Nearer, the coming to him of a certain man, set out here by his name, Nathan, which signifies a gift, and by his Office a Prophet, chosen of God to admonish him for his sinne. Prophets were men appointed by God in a special manner to direct the Church of God in his truth and service. Na∣than was an extraordinary Prophet, he came to David. The Errand on which he came, and his manner of behaviour in doing his Errand, is fuilly and plainly related 2 Sam. 12. 1, 2, 3 2. More remote, his sin in going in to Bathsheba, in committing adultery with her, as the Hebrew phrase modestly signifieth. See 2 Sam. 11. & 12. Chapters.

Verse 1. Have mercy upon me, O God, according to thy loving kindenesse: Ac∣cording unto the multitude of thy tender mercies blot out my transgressions.]

Deal graciously with me, or be favourable to me, q. d. Whereas I by my sinnes have deserved to be cast out of thy favour, and do finde and feel in my self the sense of thy displeasure, I beseech thee be pleased graciously to receive me into thy fa∣vour, and cause me to know that thou hast freely and undeservedly loved me.

Kindnesse is a word of a larger signification than either grace or compassion, and it signifies the excellent property of Gods Nature, whereby he is apt for his own sake to do good unto his creatures, which are weak and need his goodnesse, and cannot be happy without it; this is well alledged as a reason of craving Gods fa∣vour, for therefore is he ready to accept into favour those which have deserved his

displeasure, and are no way able to merit his favour, because the excellent sweet∣nesse and kindnesse of his Nature makes him ready to shew goodnesse unto all those creatures which depend upon him. Grace cannot be shewed but to a sinner which hath offended, kindnesse is, and may be shew'd unto those creatures which have not offended, by bestowing a good estate upon them, and establishing them in that good estate that they cannot fall from it.

The multitude of thy tender mercies.] Bowels, that is, by a Metaphor, that in∣ward moving and earning of the bowels, which in a kinde disposition is stirred up by beholding the misery of another.

Here are three phrases in this and the second verse.

Blot out my rebellions.] Sins are rebellions, or acts of disobedience done by any under government against the Authority and Rule of the Governour, sinne is a lifting up of our souls against the Authority and Power which God hath over us, by preterring our own will before his.

Blot out.] Sinne is compared to a debt written in a debt-book, to make the Debtor obnoxious to the Creditor; and remission of sins is compared to the blotting out the debt, that it may no longer stand in force to make the Debtor liable to an action of debt.

Vers. 2. Wash me throughly from mine iniquity, and cleanse me from my sin]

The second phrase here is, Wash me throughly (or multiply to wash me, or play the Fuller upon me) from mine iniquity. The Hebrew word signifies crookedness or wrinesse; Sinne is a crookednesse of the soul or actions, bowing it from the straight Rule of Gods will, wash it away, so as no stain nor blemish thereof may remain behinde to defile me; Sinne is here compared to bodily filthinesse, or foul∣nesse of any kinde, which disgraceth him in whom it is, and makes him unfit to be received into any good company; and remission of sinne to the cleansing of such foulnesse by means of often and much washing with water, till it become altogether pure and clean, and free from spots.

The third phrase is, Cleanse or purge me from my sinne, where sinne is compared to the legal pollutions of the old Law, which did make a man unclean and unfit to partake in the Tabernacle of any of the services of God, and remission of sinnes is compared to those purgations appointed in the Law to deliver the party from all such uncleannesse, that he might approach to Gods Ordi∣nances.

Vers. 3. For I acknowledge my transgressions; and my sinne is ever be∣fore me.]

It was an ancient custom for the accuser to stand before the accused, 1 Kings 21. 10. the Prophet alludes to this, that is, sometimes I have my eye upon the ac∣cuser, sometimes on the Judge, as the malefactors at their trial.

That is said to be before a man, which is just in his sight, before his eyes or face, so that he looketh still on it. He did present sinne before his own minde willingly, and took those thoughts into his minde that tended to make him more and more see and detest it.

Vers. 4. Against thee, thee only have I sinned, and done this evil in thy sight.] He had sinn'd against his own body by fornication, his own soul, because he lost his peace, and brought a decay of his grace, against Uriahs wife, person, family, the Commonwealth of Israel, his own house, the souls of all the accessaries, the Hea∣then that blasphemed the name of God by this act, David speaks comparatively, the offence was committed against God, that weighed down all the rest, Luke 15. 18.

That thou mightst be justified when thou speakest, and be clear when thou judgest.] He noteth not the intent and purpose of his sin, but the event of it, and purpose of his minde in confessing of it, viz. to justifie God.

Judgest.] Executest punishment. He cleareth Gods justice by taking shame unto himself; It is as much as if he should say, Lord, I have so sinned, that thou maist most rightly perform against me all the things which thou hast threatned.

Vers. 5. Behold I was shapen in iniquity, and in sinne did my mother conceive me.] Not meaning properly his parents sinne (for he was born in lawfull marri∣age) but his own hereditary sinne, whereof he was guilty in his mothers womb.

Vers. 6. Behold, thou desirest truth in the inward parts; and in the hidden part thou shalt make me to know wisdom.] That is, He had not only light against sin in a common way, but a peculiar work of God upon him.

Vers. 7. Purge me with hysop, and I shall be clean.] All the Sacrifices of expiati∣on of sin in the old Law, were done by bloud, and that bloud was sprinkled upon the people by an instrument of a certain plant, which because the word in Hebrew is Ezob, for the nearnesse of the sound, and the indifference of the matter, the In∣terpreters have ever used in all languages to call the word Hyssop.

That is, Wash away my sin with the bloud of thy Son, which is shadowed in the legal sprinklings made with hyssop.

Vers. 8. Cause me to hear joy and gladnesse: that the bones which thou hast broken may rejoyce.] That is, Thou shalt by the hearing of the glad tidings and gracious promise of the life work this joy in me.

Bon••s broken rejoyce.] That is, the soul exceedingly grieved and sorrowfull for its sins, and so affected with the sense of them, as a living man would be with the sense of his arm or leg, if it were broken in divers shivers.

Vers. 9. Hide thy face from my sinne: and blot out all mine iniquities.] That is a figurative speech taken from the custom of men, who when they are angry with any person or thing, do inflame their wrath yet more by earnest looking upon that thing or person. By Gods face is meant his angry displeasure which David beseecheth him to hide from his sins, that is, from him in regard of his sins, q. d. Look not so upon my sins, as to shew thy self angry against me for the same. In the repetition, Blot out all mine iniquity, he useth the same word that he had used in the first verse, only here adding the note of generality to the subject of his Petition, which he understood.

Vers. 10. Create in me a clean heart, O God, and renew a right spirit within me.] To create signifies properly to make of nothing, and David using this word not as if he had not already some beginnings of sanctity; but that God must work it in him out of nothing (he had wisdom before this, and therefore sanctity) but to encourage himself from Gods omnipotent power secretly included in the word Create. He alludeth to the making of the world at first, intimating that if he were as destitute of grace now, as once all things were of being, yet God that gave be∣ing to things that were not, is able also to give grace to him.

By the word [heart] is figuratively meant the inward faculties of the soul, chiefly the thoughts, motions, affections and desires. The word clean or pure sig∣nifies that which is free from the admixture of any base stuff which may impair its beauty and worth.

To renew is to repair or make sound again that which by age or other casualty is decayed or perished, and this word being used after that of creating, shews that David in prayer did gather more comfortable sense of the work of Sanctification. For he that asks to have a thing created, finds nothing of it in himself; he that ask∣eth to have it renewed, finds some remainder and reliques which needs some mend∣ing and addition.

By Spirit is signified the whole inward man in all the faculties of it, and David useth both the words of heart and spirit, which in Scripture are used to note the whole man, because he wisheth an universal reformation, wherein every part shall be amended in its kinde.

The word translated right, in the Text, is Constant in the Margin; The

word in the Original notes ordinarily firm, constant and established, as 2 Sam. 7. 16, 26.

Vers. 11. Cast me not away from thy presence, and take not thy holy Spirit from me.] Vox indignantis, Indignation is a compounded affection of shame, hatred and anger.

That is, Deprive me not of that happy union with thee, and that assurance and enjoyment of thy love. By the word Spirit joyned with this epithete Holy, is still meant in Scripture the Spirit of Sanctification, working holinesse in the hearts of Gods people.

Vers. 12. Restore unto me the joy of thy salvation, and uphold me with thy free Spi∣rit.] To restore a man to any thing, is to give him that again which once he had, but now hath not.

Restore hath five things in it: 1. That once he had a sense of Gods love. 2. He remembers that he had it. 3. It was now lost. 4. He saw a way to gain it. 5. By prayer.

Joy of thy salvation.] That is, the comfort I had in the work of thy grace, strengthening me against sinne, and assuring me of eternal happinesse.

The salvation of God is that work of his grace by which he delivers his people from every evil work and thing, and bringeth them safe to his heavenly kingdom, as 2 Tim. 4. 18. The joy of Gods salvation is that comfort, delight, content, satisfaction of heart, which the heart is filled withall, out of the assurance of this work of grace. It is therefore as much as if David had said, Lord, time hath been that I had great comfort in the sense of the work of thy grace, delivering me from sinne, and all the enemies of my soul, and the assurance of the continuance of this work, till it had brought me safely to the Kingdom, but now I have long wanted this comfort, I humbly beseech thee vouchsafe to give it me again.

Establish or uphold me with thy free Spirit.] That is, so confirm me by thy Spirit in the wayes of goodnesse, that I may no more run into such grosse and soul sins, as my weaknesse otherwise will quickly carry me into.

Free Spirit.] Free,

1. Subjectively, or in it self, giving out liberally to us.

2. In the effects it makes us free, Psal. 110. 3. Where the Spirit of the Lord is, there is liberty.

Vers. 13. Then will I teach transgressours thy wayes.] Both the things thou hast commanded them to do and forbear for thine authority sake, and also the things that thou wilt do to them, for Gods wayes signifie both the wayes he would have men walk in towards him, and wherein he himself hath walked, and will walk in toward them.

Vers. 14. Deliver me from bloud guiltinesse, O God.] Or, as the word signifies, from blouds, that is, the sin of murder, wherewith it may seem his conscience was most defiled and laden.

And my tongue shall sing loud of thy righteousnesse.] That is, I will abundantly praise and magnifie thee, as for all other thine excellencies, so for thy righteous∣nesse in keeping promise, and walking justly with sinners in forgiving their sins for which their surety hath satisfied.

Vers. 15. O Lord open thou my lips.] Though the words be translated, O Lord open my lips, as a prayer, yet the Margin hath it, Lord thou shalt open my lips, as if it had been Lord open, yea I know thou wilt open my lips.

Give me power and strength to be truly thankfull.

Shew forth thy praise.] Publish abroad to others thy praise, that is, such things as make to the honour and commendation of thy great name.

Vers. 16. For thou requirest not Sacrifice, else would I give it, thou delight∣est not in Burnt-offering.] First, God never required Sacrifices compara∣tively, that is, in comparison of a broken heart it's nothing, it is not to be compared with it, as Hos. 6. 6. Joel 2. 13. Secondly, God required them abstractly, and severed from a broken heart. See Isa. 1. 11, 12, 13, 16. and 58. 4, 5.

Vers. 17. The Sacrifices of God are a broken Spirit.] It is the Plural Number.

Sacrifices of God.] That is, most eminent, according to the usual Hebraism, the only Sacrifice which God will accept of.

A broken and a contrite heart, O God, thou wilt not despise.] A broken heart is opposed to a whole heart, which is insensible, unhumbled for sinne, a sensible heart, and afflicted for sin. Contrite is that which is broken to pouder, ready to receive any impression. A Miosis, that is, highly esteem, as 1 John 5. 3. Heb. 12. 5.

Vers. 18. Do good in thy good pleasure unto Sion, build thou the walls of Jerusa∣lem.] Sion was a hill in Jerusalem where David had placed the Ark of God, and it signifies the state of the Church in regard of things Ecclesiastical and spiritual. Je∣rusalem was the chief City of the Kingdom, which David had wonne out of the hands of the Jebusites, and signified the State Civil or Temporal, and by building up the walls thereof, is meant fortifying and defending it against all sorts of ene∣mies; The sense is, Beftow upon us all good things necessary for Church and Com∣monweal, and save us from all evil things that may be harmfull to either of them.

Vers. 19. Then shalt thou be pleased with the Sacrifices of righteousnesse, with Burnt-offering, and whole Burnt-offering, then shall they offer Bullocks upon thine Altar.

Sacrifices of righteousnesse.] That is, righteously offered, the true study of righ∣teousnesse with the Sacrifices.

Bullocks.] That is, all kinde of beasts.

Altar.] Offered to God in the place and manner appointed.

PSAL. LII.

Verse 9. I Will praise thee for ever.] That is, he will hope in God; Hope is the con∣tinuation of our thanksgiving, it gives God the glory of his Might, Mercy, Wisdome.

Vers. 10. But I am like a green Olive-tree in the house of God.] Alwayes fresh and flourishing. See Psal, 37. 35. Jer. 11. 16.

PSAL. LIII.

THis Psalm is the same in effect, and almost in words, with the 14th Psalm, some few things changed.

PSAL. LIV.

Verse 6. I Will freely Sacrifice unto thee.] Such Sacrifices the Law mentioneth, Levit. 7. 16.

PSAL. LV.

Verse 13. BUt it was thou, a man, mine equal, my guide, and mine acquaintance.

Vers. 14. We took sweet counsel together, and walked into the house of God in company.] Some say Ahitophel, Calvin dislikes that; a great friend of Davids that pretended much to Religion.

Vers. 21. Yet were they drawn Swords.] It is the custom of the Scripture, to name hard pernicious and dangerous words by a similitude, darts and arrows, as in the Psalms, their tongue is a sharp arrow, Gen. 49. 23.

Vers. 22. Cast thy burden upon the Lord.] Omnia vocationis officia, saith one, Om∣nium actionum eventa, another.

• 1. The burden of duties, in him is all our fruit found.
• 2. Of suffering.
• 3. Of losse.

The event and successe of all.

Montanus and others render it donum tuum, though the Lord hath bestowed gifts on thee to use, and for thy comfort, yet trust them with God.

Sustain thee.] Or foster and nourish thee, with food and all other necessa∣ries.

Vers. 23. Bloudy and deceitfull men.] Men of blouds, that is, blondy men, as Psal. 5. 7.

Shall not live out half their dayes.] Heb. Shall not halfen their dayes; that is, not half the dayes which they might live for the strength of their constitutions. See Psal. 102. 24. Job 15. 32, 33.

Grotius interprets it, Non pervenient ad ••tatem, ad quam hominum multi perveniu••t, & ipsi pervenire potuerant.

PSAL. LVI.

Verse 8. THou tellest my wandrings.] That is, all those weary steps he took in passing over those two great fore••ts, when he fled from Saul.

Vers. 9. When I cry unto thee, then shall mine enemies turn back.] David speaks as if there were victory in the moment of his supplication.

Vers. 10. In God will I praise his Word: In the Lord will I praise his Word.] q. d. I have cause to blesse God for his Word, he doubleth it for the greater em∣phasis.

I never knew what sweetnesse, fulnesse, comfort was in the promises, till I was in distresse.

Vers. 12. Thy vows are upon me.] That is, the vows which I have made to thee are lying upon me.

Vers. 13. For thou hast delivered my soul from death. Wilt not thou deliver my feet from falling, that I may walk before God in the light of the living?] As if he should say, thou hast redeemed me, and effectually called, and justified, and sanctified

me in some measure, and wilt not thou keep me from falling from thy truth into any damnable errour?

PSAL. LVII.

Verse 4. MY soul is among Lions.] Called here Lebaim, hearty, stout, couragious Li∣ons, of Leb heart, courage. See 2 Sam. 17. 10. Saul and his Courtiers are here Lions to David; and so was the Roman Emperour to Paul, 2 Tim. 4. 17. and all wicked Rulers over the poor people, Prov. 28. 15.

PSAL. LVIII.

Verse 4. THey are like the deaf adder that stoppeth her ear.] She stops one ear with earth, the other with her tail, as Austin and Cassiodorus say of Adders, that they may not be charmed.

Vers. 10. The righteous shall rejoyce when he seeth the vengeance: he shall wash his feet in the blood of the wicked.] This speech was taken from the custom of those Countries, that were wont after their travels to wash their feet with cold water and that did refresh them: so the blood of the wicked should be refreshment to the righteous.

Not rejoyce in the evil of their enemies, as it is their proper hurt, but as it is the matter of Gods glory, Non de malo inimici, sed de bono Judice. Anselm.

Quia quando illi damnantur in paenis, illi laetificantur in praemiis. Hieron.

PSAL. LIX.

Verse 6. THey make a noise like a dog] Slanderers are called dogs for their indefatigable∣ness, insatiableness and barking.

Vers. 10. The God of my mercy shall prevent me.] See ver. 17. As if he had said, his mercy is mine, it belongeth unto me. A wicked man may say God is a God of mercy, but only those that are in Covenant may say this.

Prevent me.] Shall be present seasonably to help me.

Vers. 14. Let them make a noise like a dog, and go round about the City.] Dogs are greedy and hungry creatures, have alwaies an appetite, therefore course up and down for suftenance, but for most part in vain.

PSAL. LX.

Verse 8. MOab is my wash pot.] An allusion to the manner of those Eastern Countries, every night they used to wash their feet, had a vessell for that end. That is, Moab shall serve me in the basest service I shall put them unto.

Over Edom will I cast my shoe.] Meaning thereby that he would bring the poste∣rity of Esau into a base and low estate of subjection unto him, as we may see veri∣fied, 2 Sam. 8. 14. Idumaeos conculcabo, ac pessundabo. Muis.

PSAL. LXI.

Verse 7. O Prepare mercy and truth.] The word signifies to distribute or set out mercy and truth, either David begs a spirit of mercy and truth, that by this means he may be established in his Kingdom, or rather, that God would give with himself, mercy and truth, to preserve him. See Prov. 20. 28.

PSAL. LXII.

Verse 2. I Shall not be greatly moved.] As if he should say, somewhat I may be moved, but much I shall not. See Psal. 37. 24.

Vers. 9. To be laid in the ballance.] Of Scripture or right reason.

They are altogether lighter than vanity.] If all men together be put in one bal∣lance, and vanity in another, they will be lighter than vanity it self. The word Hebel here used, denoteth a vain light thing, as the breath of ones mouth or bubble in the water.

Vers. 10. If riches increase, set not your heart on them.] The Hebrews put the heart for all those things quorum sedes est in corde. 1. Your thoughts, 2 King. 5. 26. let not them ingross your thoughts and consultations. 2. Affections, 1 Sam. 4. 20. take off your love, desire, joy, hope from the things of this life. 3. Con∣fidence, place not your confidence in them, be not puffed up with pride, because you are rich.

Vers. 11. God hath spoken once, twice have I heard this, that power belongeth unto God.]

The meaning is, either, that God spake it often, or that David heard it often, though he spake but once, that is, throughly considered it. That is, (saith D^r Taylor) once by the Scriptures, and another time by the holy Ghost. A speech like that Job. 10. 5. it is repeated for confirmation, power in the extent, latitude of it, all power belongs to God as a property.

Vers. 12. Also unto thee, O Lord, belongeth mercy, for thou rendrest to every man according to his work.]

The P••al••••ist useth three arguments here to urge men to rely on God. 1. He hath power. 2. Will, to inable him to do any good. 3. Mercy, to render accord∣ing to any good you do.

PSAL. LXIII.

Verse 1. EArly will I seek thee.] That is, every morning the beginning of my work shall be to look towards thee, I will begin my duties in faithfull invocating thy help and a••d.

Vers. 3. Because thy loving kindness is better than life.] With all its revenues. One may be weary of life, never of the love and favour of God, Psal. 73. 28. In the Hebrew it is lives, put many lives together, there is more excellency in the disco∣very of Gods love. Of living, viz. men, so Muis saith it may be read.

Vers. 8. My soul followeth hard after thee.] This notes 1. The strength of his intention, Dan. 9. 3. 2. The strength of his affection, Psal. 119. 20. 3. The constancy of a mans pursuit, as that phrase, fulfill after God, Numb. 14. 24. notes the perfection of a mans obedience. See Muis.

Vers. 10. They shall be a portion for Foxes.] That is, lie unburied for Foxes and other wilde beasts to prey upon. Not ordinary Foxes which are so dainty mouth'd that they will not feed on any carkass but what they kill themselves; rather Jackals mungrill creatures, deriving cruelty from the Wolves their fires, and craft from the Foxes their dams, and are very ravening creatures.

PSAL. LXIV.

Verse 6. THey accomplish a diligent search.] Or, a search searched out: that is, a curi∣ous diligent search. The Greek translateth, they are consumed searching out searches: meaning, that they spend both their time and themselves, in searching out evils against the just.

PSAL. LXV.

Verse 1. PRaise waiteth for thee, O God.] Mercy is not yet come, we expect it, whilst thou art preparing the mercy we are preparing the praise.

Vers. 2. O thou that hearest praier, unto thee shall all flesh come.] That is, all sorts of men, as Gen. 6. 12. Psal. 145 21. Act. 2. 17. For this cause he hears prayer, that men might be incouraged to come and seek to him.

Vers. 8. The outgoing of the morning and evening to rejoyce.] Outgoings of the morning, the rising of the Stars before the Sun rise.

And evening.] That is, when the Moon riseth and the Stars with her. So Muis.

Vers. 9. With the river of God full of water.] That is, the clouds figuratively de∣scribed.

Vers. 11. And thy paths drop fatness.] Gods paths are said to be there where he much manifests himself. That is, the clouds, the dust of Gods feet, Nah. 1. 3.

PSAL. LXVI.

Verse 3. SUbmit themselves unto thee.] In the Originall it is mentientur tibi, they shall lie un∣to thee, and so it is translated by Arias Montanus, and Calvin, Chald. Par. Vulg. Lat. noting hereby, that a forced submission unto God is seldom in truth. See Psal. 81. 16.

Vers. 16. Come and hear all ye that fear God.] The words are without a copulative in the Hebrew. Venite, audite, Calvinus. Come, hearken, like that Gen. 19. 14. it not only imports an invitation, but the affection also of him that speaks.

Vers. 18. If I regard iniquity in my heart.] If I have seen iniquity, the word is Raath, it noteth the clearest kinde of seeing, such as is with conviction, 1 Sam. 12. 17. Perceive and see, or be convinced, the later word is this here. If I have a minde to wickedness.

PSAL. LXVII.

Verse 1. ANd cause his face to shine upon us.] Or to be light, that is, cheerfull and fa∣vourable. Non illum tristem videamus in peccatis nostris, sed gaudentem in vir∣tutibus. Non eum sentiamus judicem, sed patrem. Hieron. See Prov. 16. 15.

PSAL. LXVIII.

Verse 4. EXtoll him that rideth upon the heavens by his Name Jah.] It is an Elogy of the great power of God, because he rides upon the clouds or heavens. See Deut. 33. 26. Isa. 19. 1. It is his proper Name, the Name of his essence; exalt him as the first cause, the chief good and utmost end, as him who is being of beings, and gives being to all creatures, behold this excellency in God, admire him, and have thy heart taken up with high thoughts of him.

Vers. 9. Thou O God didst send a plentifull rain.] That is, dispensations of the Spirit in a more open observable way. See Micah 5. 7. & Muis in loc.

Vers. 11. Great was the company of those that published it.] Great was the compa∣ny of the Preacheresses, the word is Feminine: See Exod. 15. 20. 1 Sam. 18. 16. quia receptum erat vetusto more, epini••ia cani à mulieribus. Calvinus. See Muis.

Vers. 14. Though ye have lien among the pots.] Though you look like a black scullion among the pots, fullied and full of filth.

White as the snow in Salmon] Salmon was a great grove in the mountains of Sichem, Judg. 9. 49. where the snow lying there came a great light to the places below.

Vers. 18. Thou hast ascended on high.] Thou Lord Jesus, Ephes. 4. 8. When he ascended up on high. The Psalmist is Propheticall, the Apostle Historicall.

Thou hast led captivity captive.] Or, thou hast captivated captivity, that is, thou hast led those captive, who had captivated thy people; or, he led his people who were miserable captives to Satan, to a blessed captivity to himself. See Rivet. in loc.

Captivasti nos, qui captivi tenebamur à diabolo. Hieron.

Thou hast received gifts for men▪] Ephes. 4. 8. it is gave gifts, because taking is put for giving, 1 King. 3. 24. & 17. 10. and Christ received gifts that he might give them, for men, Heb. in the man, that is, in the humane nature. Accepit ut home, dat ut Deus: & quod accepit, hominibus accepit ut det. Hieron.

Yea for the rebellious also.] That is, say some, those which formerly were so, but now are subdued by the power of the Gospel, but God gives gifts to the re∣bellious, and those that remain so.

That the Lord God might dwell among them.] That is, might have a Church a∣mong them.

Vers. 19. Blessed be the Lord who daily loadeth us.] A gratulatory Epiphonema. Some say, with his mercies; others, with afflictions: He speaks of the benefits of

Christs ascension in the former verse, and therefore I suppose with Rivet, it is ra∣ther to be interpreted, bestowing of gifts plentifully.

Vers. 20. The God of salvation.] Of salvations: He only can save and none can save but him, Isa. 43. 11. He hath all ••orts and waies of salvations, a God of it, it is his priviledge, and belongs to him as he is a God. He is not only power∣full, but skilfull to save. Ideò utitur numero multitudinis & salutes dicit, ut often∣dat, quamvis innumera pericula circumstent, innumeros quoque servandi modos Deum in promptu habere. Rivetus.

And unto God the Lord belong the issues from death.] Or the goings out from death. That is, deliverances from death and deadly danger.

It is an allusion to one that keepeth a passage or a door, that is, God hath all the waies which lead out from death in his own keeping.

Vers. 22. The hairy scalp.] That is, even the most fearfull enemies, that with their gastly visage, deformed with long hair, would strike a terrour into the hearts of beholders.

Vers. 30. Rebuke the company of spear-men.] Or the beast of the reeds, of which spears were anciently made, and to which they are like in fashion. The Chaldee Paraphrase interprets it of Egypt, a Country of reeds; he alludes to the Crocodile the proper beast of that Country, which living both in land and water, usually lies amongst the reeds. See Muis.

Vers. 34. Ascribe ye strength unto God.] Acknowledge it, attribute it to him, give him the honour of it.

PSAL. LXIX.

Verse 4. THey that hate me without a cause, are moe than the hairs of mine head: they that would destroy me being mine enemies wrongfully, are mighty.] Christs speech, and true of all his people.

Vers. 9. For the zeal of thine house.] Or jealousie, indignation for polluting of thine house, and studious care to have it conserved holy. See John 2. 15, 16, 17.

Hath ••aton me up.] Devoured or consumed. See Psal. 119. 139.

Vers. 27. Adde iniquity to their iniquity.] Permissivè, Do thou leave them to themselves that they may adde iniquity to their iniquity. 2. Punitivè, in a way of spirituall judgement, a measure of sin prepares for judgement, as well as a measure of grace for glory.

Vers. 28. Let them be blotted out of the book of the living.] Or book of life, That is, declare that they were never written there. See Exod. 32. 32.

PSAL. LXX.

THis Psalm is the same in substance, and almost in words, with the end of Psal. 40.

PSAL. LXXI.

Verse 14. ANd will yet praise thee more and more.] I will adde to thy praise, so the words are in the Originall, as if he should say, God hath had some praise in the world already, I would fain adde something for my part; I would come in with my share, and that he might have some more praise for me.

Vers. 16. I will go in the strength of the Lord God.] That is to go forth

1. In a right apprehension of a mans interest in God by vertue of the new Co∣venant, by which one hath an interest in all his attributes.

2. To go forth in the former experiments that he hath had of God.

Austin (saith Calvin) plus centies ad evertenda operum merita hoc testimonio utitur.

PSAL. LXXII.

Verse 1. GIve the King thy judgements. O God, and thy righteousness unto the Kings son.] Judgement is an ability to know what we ought to do, 1 King. 3. 15. Righte∣ousness is a willingness to do what we know.

Vers. 3. The mountains shall bring peace to the people, and the little hils by righte∣ousness.] Some understand it literally from all parts of the Land, so Calvin: rather the supream and inferiour Magstrates.

Vers. 6. He shall come down like rain upon the mowen grass.] Or as some write it (for so the Originall will bear it.) He shall come down like rain upon the Fleece: having relation to Gideons Fleece. It is chiefly understood of Christ, yet of Salomon also as a type of Christ, and indeed of every good Governour. See 1 King. 4. 25.

Vers. 9. And his enemies shall lick the dust.] They shall fall down so low when they worship him, that their mouthes shall touch the earth. Scimus Orientales hac caeremonia fuisse usos. Calvinus.

Vers. 17. His Name shall be continued as long as the Sunne.] Filiabitur nomen ejus, Montanus. Shall be continued as the Name of the Father in the Son. The Greek turneth it, his name continueth.

The sense is, That there shall alwaies be a true Church even to the end of the world, in which Christ gets to himself, in which he is worshipped and prais••d Glass. Onomat. See Muis.

PSAL. LXXIII.

Verse 1. TRuly God is good to Israel.] What ever God doth, though wicked men prosper, and the godly be much afflicted. Israel is the common name of the people of God in the Old Testament. See Whitefoot on Gen. 47. 29.

Vers. 4. For there are no bands in their death.] Are not held long a dying, had no lingering disease or consumption.

Vers. 23. Thou hast holden me by my right hand.] That is, helpt him in any thing he did. See Isa. 45. 1.

Vers. 24. Thou shalt guide me with thy counsell.] That is, shalt give me counsell, (I will not take counsell of my self) and that counsell shall be my guide.

Vers. 25. Whom have I in heaven but thee, and there is none upon earth that I de∣sire besides thee?] He had communion with Christ, the glorious Angels, Abraham, Isaac and Jacob. See Heb. 12. 23, 24. The substantials of blessedness lie in God, these are but accidentals.

He had beautifull and wise children on earth.

Vers. 26. My flesh and my heart faileth.] Flesh, that is, the outward man, and my heart, that is, the inward man, the courage.

But God is the strength of my heart.] His at last gasp.

And my portion for ever.] That is, the lot wherewith he was content.

Vers. 28. But it is good for me to draw near to God.] Best, see vers. 25. 1 In respect of the act of prayer to have communion with God. 2. In respect of the issue of it, all graces are exercised and increased, sins mortified, mercies sanctified and sweetned.

PSAL. LXXIV.

Verse 9. WE see not our signes.] That is, the Ordinances.

Vers. 11. Pluck it out of thy bosom.] This denoteth a performance of the work without slackness. See Prov. 26. 15. Ainsw.

Vers. 13. Thou brakest the heads of the Dragons in the waters.] That is, the Egyptians, the Noblemen of Egypt, who pursuing the Israelites were drowned in the red sea, Exod. 14. 28. For great persons are likened to Dragons or Whale-fishes, as Ezek 29. 3. Ainsw.

Regem & principes AEgyptios, as Grotius.

Vers. 14. Thou brakest the heads of Leviathan, or Whale, in pieces.] That is, Pharaoh King of Egypt.

And gavest him to be meat to the people inhabiting the wilderness.] For their faith, not bellies. While they were in the wilderness they remembred Gods mercy to them at the red sea.

Vers. 19. O deliver not the soul of thy turtle Dove into the multitude of the wick∣ed.] The Church is so called, for as the Turtle Dove hath but one mate, so the Church must have God only for her love, and is exposed to prey.

PSAL. LXXV.

Verse 3. THe earth and all the inhabitants thereof are dissolved.] Salomon almost ruin∣ed all.

I bear up the pillars of it.] Not by any industry of men. Omnis potestas a summa potestate. Aug.

Vers. 6. For promotion cometh neither from the East, nor from the West, nor from the South.] The desart, that is, the South or North, for desarts were in both ends of the Land of Canaan.

Vers. 8. For in the hand of the Lord there is a Cup.] There is a twofold Cup, 1. Of blessing, salvation. 2. Of cursing, wrath, death, as here, and Psal. 11. 6. See Hab. 2. 16. Ezek. 23 31, 32. Jer. 25. 28.

And the wine is red.] Wine is wrath, Job 21. 20. Red, noting fiery indignation: Full of mixture.] Of all manner of judgements, as Rev. 14. 10. It is said to be without mixture, of mercy.

And he poureth out of the same.] viz. Unto his own people, Jer. 25. 17, 18. keeps it not in the Cup.

But the dregs thereof all the wicked of the earth shall wring them out.] Shall wring out the dregs, how bitter soever they be.

Significat his figuris Propheta, non posse impios effugere quin sugendo ad ultimam usque guttam, calicem ••bibant à Deo propinatum. Calvinus.

PSAL. LXXVI.

Verse 4. THe mountains of prey.] Either those places where conquering Armies divided the spoil after a victory obtained: or where robbers preyed upon pas∣sengers.

Vers. 10. Surely the wrath of man shall praise thee.] Which is not so meant, as if the wicked in their rage should praise God, but that their rage should yield great store of matter for God to raise his praise and glory thereby, to make his power, providence and wisdom, to be known to men.

Vers. 12. He shall cut off the spirit of Princes.] The word is, he slippeth off as one should slip a cluster of Grapes from a Vine; so soon and easily is it done.

PSAL. LXXVII.

Verse 10. THe years of the right hand of the most high.] The years and times of my life, wherein I had experience of Gods mercy and love, for so is this phrase inter∣preted, Psal. 17. 7. & 80. 17.

Vers. 19. Thy way is in the sea, and thy path in the great waters.] As he led the people at the red sea.

PSAL. LXXVIII.

Verse 2. I Will open my mouth in a parable.] Parables are sententious speeches, speeches filled with weight of wisdom. To open the mouth in a parable is to have an active intention of the Spirit, preparing and fitting the mouth to open.

Vers. 8. A stubborn and rebellious generation.] A metaphor taken from beasts that will not be guided by their rider.

Vers. 25. Man did eat Angels food.] Bread of the Mighties, that is, of the Angels (as the Chaldee and Greek explaineth it) which are mighty in strength, Psal. 103. 20. and Manna is called their bread, either because by their Ministry God sent it, so Austin; or because it came from heaven, the habitation of Angels, as the Chaldee paraphraseth; or because it was excellent, so as the Angels (if they needed any food) might eat it. See 1 Cor. 13. 1.

Vers. 27. As dust, as the sand of the sea.] Three things in the Scripture are used proverbially to declare a great multitude, The dust of the earth, the sand of the sea, and the starres of heaven, Gen. 13. 16. Numb. 13. 10. Gen. 22. 17. Deut. 1. 10. Gen. 32. 13. Jer. 15. 8. Hab. 1. 9. Isa. 10. 22. & 48. 19. Hos. 1. 10.

Vers. 32. And beleeved not for his wondrous works.] They did beleeve the History of his works, viz. that such things as are there recorded, were done, but they did not beleeve the prophesie or promise which was virtually in those works, viz. that God would do more wonders for them, till he had finisht and accomplisht their deliverance.

Vers. 36. And they lied unto him with their tongues.] Saying to Moses, whatso∣ever the Lord shall say to us, that will we do. Jerome. One cannot speak too highly of God, but because they beleeved him not to be their Rock and Re∣deemer.

Vers. 38. And did not stirre up all his wrath.] Which was in him, or which their sinne deserved.

Vers. 39. For he remembred that they were but flesh.] That is, weak, or in oppo∣sition to Spirit. See Psal. 56. 5.

Vers. 41. And limited the holy one of Israel.] There is a threefold limiting God, 1. To means. 2. To time, so they limited him. 3. To manner.

Vers. 42. They remembred not his hand.] That is, they walkt not answerably to so great a deliverance.

Vers. 49. By sending evil angels among them.] That is, say some, good Angels so called, because of the effects, they may be instruments of temporall evils: but the Hebrew Rang is scarce so used in Scripture, and as Tarnovius saith, the good Angels are never so called. Rather evil in themselves, the devil and evil spirits.

Others incline to the Rabbins and others, who by evil angels understand the evils or plagues themselves sent upon Egypt, and the rather because that expression is familiar with the Hebrews of old, Psal. 89. 49. The Chaldee Paraphrast, And shall not see the Angel of death, Hab. 3. 5. The Chaldee, From before him was sent the Angel of death.

Ainsw. and Grotius say, hereby may be meant Moses and Aaron, whom the Lord sent to denounce these plagues before they came, and by their hand brought them on Egypt, Exod. 7. 1, 2, 19. & 18. 1, 2, 5. 16, 21. & •• 14, 15. Rather the ten se∣verall plagues, saith D^r Clerke.

Vers. 57. They were turned aside like a deceitfull bow.] When a man shoots with a deceitfull bow, though he levell his arrow directly toward the mark, and think with himself to hit it, yet the arrow goes a clean contrary way.

PSAL. LXXIX.

Verse 12. ANd render our neighbours sevenfold into their bosoms.] That is, fully and a∣bundantly. The third and seventh number is used by sacred and prophane Writers, for any great multitude, Levit. 4. 6, 7. & 26. 18, 21, 24, 28. Amos 1. 3, 6. Psal. 13. 7. Job 5. 19. Prov. 9. 1. & 24. 16. So the Latines say,

Ter faelix, ter beatus. Falices ter & amplius. Terque quaterque beati.

Into their bosoms.] That is, largely and that it may affect and cleave unto them, Isa. 65. 7. A speech familiar with the Hebrews, Jer. 32. 18. Luke 6. 38.

PSAL. LXXX.

Verse 4. HOw long wilt thou be angry against the prayer of thy people?] Every word hath its Emphasis: How long? a great while: Wilt thou be angry, The word sig∣nifies to breath out anger and fury. Ainsworth renders it smoak. With the prayer (it self) of thy people.

Vers. 17. Let thy hand be upon the man of thy right hand.] Christ is called the man of Gods right hand, which implies three things, Gods love to him, Christs honour and defence.

PSAL. LXXXI.

Verse 3. BLow the trumpet in the new Moon.] The Lord would have them to keep these new Moons holy to him, to teach them, that it was he who ruled and govern∣ed the world, and all the changes and vicissitudes of it, for as the Moon is predo∣minant over all the inferiour creatures, so doth Gods providence rule all things here below.

Vers. 10. Open thy mouth wide and I will fill it.] As little birds open their mouthes and the old fils them.

Open thy mouth wide.] That is, earnestly, confidently call upon me. Our Savi∣our openeth this sentence, John 15. 17.

And I will fill it.] That is, I will satisfie thy desire to the full.

Vers. 16. Fed them also with the finest of wheat: and with honey out of the Rock should have satisfied thee.] God never caused honey to come out of the Rock, but their appetite made it seem honey to them.

PSAL. LXXXII.

Verse 2. SElah.] Wheresoever thou readest this word think there is in the same verse some special and notable thing to be mark'd. As in this verse it signifies as much in Eng∣lish, as though David had said, Oh how great offence is it before God to pervert at one mans request, Justice!

Vers. 6. Ye are gods.] In office, not in nature, not participatione Divinae essentiae, but similitudine divinae potentiae.

PSAL. LXXXIII.

Verse 3. ANd consulted against thy hidden ones.] Things that we would keep safe we bring not ordinarily to common view.

Either those that the Lord undertook to protect, or that were to him as his hid∣den treasure.

PSAL. LXXXIV.

Verse 4. BLessed are they that dwell in thy house.] Or, Congregation, which attend conti∣nually upon holy services.

Vers. 7. They go from strength to strength.] From company to company, or troop to troop, in allusion to the custom of the Jews, all the Males went up thrice a year to Jerusalem, and they went with their flocks and in troops, those that were forward would overtake this, and that troop.

Vers. 11. For the Lord God is a Sunne and Shield: the Lord will give grace and glo∣ry: no good thing will he withhold from them that walk uprightly.]

This contains an abridgement of the Covenant of Grace, it is the largest promise we finde in the whole book of God.

The good things are exprest:

• 1. Metaphorically, Among all inanimate creatures the Sunne is the most excel∣lent; Among all artificial creatures, a Shield is chiefest, and was of greatest use in

• those dayes. The Sunne notes all manner of excellency and prosperity, Isa. 60. 20. Prov. 30. 26. A Shield notes all manner of protection whatsoever, Psal. 3. 4. God will not only provide good things and protect, but is these to you.
• 2. Literally, 1. All spiritual good things under the name of grace. 2. All E∣ternal under the name of glory. 3. Temporal, no good thing will he withhold, Them that walk uprightly. God pitcheth on this grace of sincerity chiefly, as a badge of our being in the Covenant.
  • 1. Because a sincere heart is the Lords for ever, Prov. 16. 17.
  • 2. It is the touchstone of all other graces, and holds them all together, Ephes. 6. 14. This is, 1, In faith, 1 Tim. 4. 5. 2. In love, 2 Cor. 8. 8. 3. Obedience, Josh. 24. 14. Sincerity is not required from them as the cause, but in them as the subject of it, here is a promise to uprightnesse, and Ezek. 36. 25, 26. of upright∣nesse.

PSAL. LXXXV.

Verse 8. I Will hear what the Lord God will speak: for he will speak peace unto his people, and to his Saints.] As if he had said, Certainly it will not be long before God gi∣veth to every soul that truly feareth him, a comfortable assurance of his favour, though he do delay it for a time, surely he will do it ere long.

God speaks peace, when he sends or gives peace, that is, all good things, and when he by secret eccho returns a word of assurance to the Petitioners heart, that he will give peace.

Vers. 10. Mercy and truth are met together: Righteousnesse and peace have kissed each other.] He speaks as if there were a conflict between these Attributes, in re∣lation to us there may seem to be so, righteousnesse calleth for vengeance, mercy moveth to pity, but now Christ hath satisfied justice, and accomplished truth, and so they sweetly meet in the Covenant of Grace.

PSAL. LXXXVI.

Verse 16 GIve thy strength unto thy servant.] That is, put forth almighty power for my succour, some expound it of strength in the inward man. See Psal. 43. 2.

PSAL. LXXXVII.

Verse 3. GLorious things are spoken of thee (rather in thee) O City of God.] That is, Je∣rusalem, so called also Psal. 46 5. & 48. 2. a figure of the Church and Babylon.

Vers. 4. I will make mention of Rahab.] Rahab signifieth pride and insolency, that is, Egypt, so called for its pride, Psal. 89. 10. Babylon held the people of God in captivity, and sorely oppressed them.

Vers. 7. As well the Singers as the players on Instruments.] He speaks of the man∣ner of praising of God under the Law with singing and musical Instruments, 1 Chron. 9. 33. & 25. 1, 2.

All my springs are in thee.] That is, all my springs of truth that are revealed to me, all the springs of comfort that I have communicated to my soul, all the springs of grace that I have to quicken me, they are all in thee, in the joynt society and communion with Gods people.

PSAL. LXXXVIII.

OF Heman.] One of the holiest and wisest men then living, 1 King. 4. 31. un∣der the heaviest trouble almost that can befall a Saint.

Vers. 5. Free among the dead like the slain that lie in the grave, whom thou remem∣brest no more: and they are cut off from thy hand.] My eternal state is cast, there is no hope of mercy for me.

Free among the dead.] The word signifieth to set a servant free, my name is en∣tred among the dead.

Vers. 15. When I suffer thy terrours, I am distracted.] The word doth not pro∣perly signifie the distraction of one that is mad, but of one that is in doubt, and yet that distraction doth often lead to a degree of this.

Brought to such endlesse doubts, that I know not what to say or do.

PSAL. LXXXIX.

Verse 4. BUild up thy Throne to all Generations.] Make it flourish and establish it, that it shall never be moved.

Vers. 7. God is greatly to be feared.] The word signifies a dreadfull fear, a fear of destruction.

Vers. 14. Mercy and Truth shall go before my face.] Mercy and truth, or faith∣fulnesse, or words to that purpose, are six times coupled in this Psalm, vers. 1, 2. vers. 24, 28, 33.

Go before thy face.] As prest and ready at hand to do the creatures good.

Vers. 15. Blessed is the people that know the joyfull sound.] Which have a sweet taste of thy grace, an allusion to the silver Trumpets which sounded at their feasts, Congregations, when liberty was to be given to those that were in bondage.

The sounding of the Trumpets among the Jews, was

• 1. At the removing of the Camp.
• 2. At the calling of the Assembly.
• 3. At the year of Jubilee, when deliverance was proclaimed.

Vers. 19. I have laid help upon one that is mighty.] It is literally expounded of David, but of him as a type of Christ.

Laid help.] It is understood two wayes: 1. Put all assistance in his power. 2. Have committed all assistance by way of office to his charge, not onely to deliver us from the guilt of sinne, but the weaknesses which it hath brought upon us.

Vers. 22. The enemy shall not exact upon him.] The word translated exact, sig∣nifies to seduce, cheat and deceive, and so is rendred Jer. 29. 8.

Nor the son of wickednesse. The Hebrews tell us, it is properly the naughtinesse of

some evil natured children, which bite the nipple that giveth them milk, who ••uck and bite both at once.

Vers. 37. And his Throne as the Sunne before me.] That is, perpetuall and glorious (as the Chaldee explaineth it, Shall shine as the Sunne.) See Psal. 72. 5.

PSAL. XC.

AUstin doubts whether Moses made this Psalm, but Jerom saith, It was Moses that wrote the Pentateuch, because call'd the man of God. So Deus. 33. 1.

Aben Ezra saith, In my opinion Moses our Lord or Master (as they use to style him) composed this Psalm. Euthymius saith, it belongs to the baptized taken out of the water, which is the Etymology of Moses his name, Quia per baptism•••••• ef∣fi••iuntur homines D••••. Euthymius Prolog. in Psal.

Some refer it to be made in Exod. 32. on that occasion. Ainsworth refers it to that History, Numb. 14. See Hackw. Apol. p. 148.

This Psalm is a Tract of the shortnesse of life. Moses in fourty years saw six hun∣dred thousand men swept off the stage of this world, besides women and children, therefore he knew this well▪

Vers. 1. Lord, thou hast been our dwelling place in all generations.] 1. Because he constantly resides with his people. 2. He constantly retires thither to ••inde rest. 3. One retreats to his house for safety when danger comes, that is his Castle; This word is refuge, God is the refuge of his people, Deut. 32. 27. there the same word is used.

Vers. 4. For a thousand years in thy ••ight ar•• but as yesterday.] That is, a thousand yeares with man in respect of the Eternity of God, are but as a day.

Vers. 10. The dayes of our years are threescore years and t••••.] Seventy years is mans age, 1 Kings 1. 1. 1 Chron. 19. 20. Eighty years, so long Plato lived. Sen. Epist. 51. 2 Sam. 19. 32, 35.

And if by reason of strength, they be fourscore years, y••t is their strength, labour and sorrow.] In the Original it is Rohebam superbia, the strength of creatures is called pride, because it often inclineth unto pride.

And we flie away.] That is, our souls.

Vers. 11. Who knoweth the power of thine anger? even according to thy fear, so is thy wrath.] q. d. The wrath of God surpasseth knowledge, who seriously consi∣ders what it is to offend God, those poor souls that are under the terrour of the Lord consider it.

Fear what you can, there is something in the wrath of God answerable to it, and beyond it, according to the dreadfulnesse of thy displeasure, so is thy wrath. We over-fear the wrath of men, but cannot have too dreadfull apprehensions of the wrath of God.

Vers. 12. So teach us to number our dayes, that we may apply our hearts unto wis∣dom.] To be so perswaded of, and to think of the uncertainty of our lives, as we may seriously study and endeavour to please th••••, and provide for the salvation of our own souls.

Vers. 14. O satisfie us early.] Or in the morning, that is, after the dark night of afflictions. See Psal. 15. 4. & 30. 6.

Vers. 17. And let the beauty of the Lord our God be upon us.] Either that which he puts upon us, and works in us, or which shines upon us in his favour; the face is the seat of beauty, love shining in his face, is the beauty of God up∣on us.

And establish thou the work of our hands upon us.] He meaneth, Strengthen and inable us to do the works thou commandest us to do.

Yea, the work of our hands establish thou it.] There is an emphasis in the words, he repeats them again, to expresse the greatnesse of his desire.

PSAL. XCI.

THis Psalm seemeth to have been made, when the destroying Angel in the dayes of King David having slain seventy thousand, did at the Lords command cease, 2 Sam. 20. 16.

Vers. 1. He that dwelleth in the secret place of the most High.] Dwelling notes inti∣mate communion, I will come unto him, and dwell with him.

Shall abide under the shadow of the Almighty.] It is a Metaphor from a Bird, when a Kite stoops at her young ones, she keeps them under her Wing.

Vers. 2. He is my refuge.] That is, I have good cause so to say.

Vers. 3. From the snare of the Fowler.] Or, Hunter, the Devil who hunts for souls; the pestilence is here compared to a net, because it came suddenly upon the people, as the snare upon the Bird.

And from the noisom pestilence.] Or, From the pestilence of griefs, so the Hebrew, because it is most grievous to those that are visited with it. Some distinguish the snare from the pestilence, as a hidden evil from a manifest one, as if the Prophet had said, whether the Devil privily lay snares for us, or openly oppose us, God will be ready to help us, quod mihi nou displicet, saith Calvin.

Vers. 4. His truth.] Or faithfulnesse in performing promises.

Vers. 6. Nor the pestilence that walketh in darknesse.] The pestilence work∣eth strongly and forcibly to death in the dark, it spreadeth secretly and close∣ly, as they go unseen: Some say it is more violent in the night, because the air is thick.

Nor for the destruction that wasteth at Noon-day.] The word signifies a cutting or sore biting, such as makes a common slaughter.

Some say men are most apt at Noon-day to receive poison, because then the pores of the body are opened.

Vers. 11. For he shall give his Angels charge over thee to keep thee in all thy wayes.] The promise was made primarily to Christ, but is true of his members. The holy Angels shall be as carefull for the safety of Gods children in common calamities of famine, pestilence, as the Nurse is over her tender childe to hold it in her hands, and bear it up in her arms, lest it should fall and hurt it self, alwayes provided, that the childe of God keep himself in his wayes, that is, in obedience to Gods Commandments, in the duties of his lawfull calling. See Psalm 34. 8. & Heb. 1. 14.

Calvin urgeth this place against that opinion, That every one hath his peculiar Angel, and saith, The heavenly host are solicitous for the safety of every Saint, and that it is behovefull for the godly to hold this firm, that as they are to conflict with many enemies, so they are guarded with many keepers.

Vers. 13. Thou shalt tread upon the Lion and Adder: The young Lion and the Dra∣gon shalt thou trample under feet.] Despise the most deadly dangers, it notes Sub∣jectionem & contemptum; that is, thou shalt go safely and happily through the most dangerous works of thy calling, and prevail against thy most violent and mighty foes. This promise is so chiefly made to Christ our Head, as that we have each his part in it by participation from our Head.

PSAL. XCII.

The Title.

A Psalm, or Song for the Sabbath-day.] Calvin saith, he doubts not but they were wont to sing this Psalm on the Sabbath-day, as the Inscription shews, and it appears from other places, that some other Psalms were properly destinated to this use.

Vers. 5. Thy thoughts are very deep.] So deep that the line of mans under∣standing is not able to fathom them. The thoughts of God are his decrees and counsels.

Vers. 7. It is, that they may be destroyed for ever.] That is, a demonstration, God doth this that they may be destroyed for ever.

Vers. 10. I shall be annointed with fresh oyl.] Shall have a fresh pouring out of the Spirit.

Vers. 12. The righteous shall flourish like the Palm-tree.] There is a double mot∣to of the Palm-tree, 1. Perpetuò viret, it is alwayes green. 2. Sub pondere crescit, the more it is loaden, the deeper it is rooted, therefore the branches carried in the hand, worn in garlands, were signs of victory, Revel. 7. 9

He shall grow like a Cedar in Lebanon.] The Cedar of all trees is most durable, and shoots up highest.

Vers. 14. They shall bring forth fruit in old age.] When the outward man is withered, all other things decay with age. Sola Ecclesia perpetuò viget & viret.

PSAL. XCIII.

Verse 1. THe Lord reigneth] This upheld Luther amidst his oppositions, Christu•• vivit & regnat.

He is cloathed with Majesty.] 1. Full of Majesty, Psal 65. 14. 2. His Majesty is eminent and conspicuous to all the world, therefore he is said to be the King of glory.

Cloathed with strength, wherewith he hath girded himself.] Girding with strength implies two things: 1. The great strength which God hath. 2. His readinesse to help his Subjects in danger. See Isa. 8. 9. Luke 12. 35.

Vers. 3. The flouds have lifted up their voice.] Flouds, that is, troubles, Ps. 65. 8. & 18. 5. Isa. 17. 12, 13.

Have lifted up their voice] Come with great dread.

PSAL. XCIV.

Verse 12. BLessed is the man whom thou chastenest, O Lord, and teachest him out of thy Law] The holy Ghost useth six Arguments to prove that a man is blest who is cha∣stened.

• 1. Because he is instructed by affliction, as here. See Isa. 48. 17.
• 2. The end why God layes afflictions on his people, is to give them rest from the dayes of adversity, vers. 13. this is more than after adversity, because greater affli∣ctions are coming on them for the future, and God spiritually supports them under trouble.
• 3. Untill the pit be digged for the wicked, in the same verse, while their hearts are swelling, and they fill up the measure of their sins.
• 4. God will support them, vers. 14.
• ...

  5. There shall be a glorious restauration.

  Vers. 15. But judgement shall return unto righteousnesse] There should be a hap∣py conjunction of them, by mans sin they are severed.

• 6. All the upright in heart shall follow it, in the same verse, after God, say some, who is the authour of this restauration, Isa. 51. 7.

Vers. 19. In the multitude of my thoughts within me] Confusion of thoughts was within him, whether to stick to God, or to leave him.

My carefull troubled thoughts, perplexed as the branches of a tree (for so the word properly signifieth) therefore the Greek turneth it sorrows, so Psal. 139. 43. Ainsw.

Thy comforts] Not efficiently but objectively, the consideration of what thou art to me.

Delight my soul] Revive and keep it from sinking.

PSAL. XCV.

Verse 6. OCome, let us worship and bow down: let us kneel before the Lord our maker.] Tribus verbis rem unam designat, ut scilicet filii Abrahae se t••tos Deo addicunt. Calvinus. He expresseth one thing in three words, viz. that the sons of Abraham should give themselves wholly to God.

Vers. 11. That they should not enter into my rest] Canaan was but a type. See Heb. 3. 11, 12. & 4. 3, 8, 9, 11.

PSAL. XCVI.

THis Psalm is a part of that Song wherewith God was celebrated, when the Ark of his Covenant was brought with joy into Davids City from O∣bed. Edoms house, 1 Chron. 16. 23. It containeth a Prophecie of Christs Kingdome, and of calling the Gentiles from Idols to serve and praise the li∣ving God.

PSAL. XCVII.

THis Psalm is of Christ and his Reign, as the seventh verse manifesteth.

Vers. 1. The Lord reigneth.] That is, Christ, the Government of all the creatures is committed to him, as Mediator, and all the Attributes of God are ma∣naged by him as Mediatour, therefore let the earth rejoyce.

Let the multitude of Isles be glad thereof.] That is, the converted Gentiles which live in the Isles. Compare Isa. 42. 4. with Mat. 12. 21.

Vers. 2. Clouds and darknesse are round about him.] As when Christ was concei∣ved by the holy Ghost, the power of the most High overshadowed the Virgin. Je∣rom thinks he means the Cloud which covered Christ in the transfiguration.

Clouds and darknesse about God or Christ expresse,

• 1. The terriblenesse of his administrations, Psal. 18. 11. Nahum 1. 3. Zeph. 1. 15. because whirlwinds, hail and storm, which strike terrour, usually come out of the clouds.
• 2. His Occulta judicia. therefore when he came down on Mount Sinai, he was covered with a Cloud, not only to signifie his Majesty, but the mysticalnesse of those administrations they were to be under, a Cloud covered the Temple for the same reason.

Righteousnesse and judgement are the habitation of his Throne] That is, his righte∣ous judgement, or his judgement according to righteousnesse

Habitation] Establishment or base. See Psal. 89. 15.

Vers. 7. Worship him all ye gods] That is, all that excell in power, eminency, au∣thority, whether Magistrates here, or Angels above, Heb. 1. 6.

Quicquid habetur pro Deo, cedat & se submittat, ut emineat Deus unus. Calvinus.

Vers. 10, Ye that love the Lord hate evil.] Hatred of evil ariseth from love to God.

• 1. Because to will and nill the same thing is true friendship, Prov. 8. 13.
• 2. Sin is the greatest enemy to God, 2 Sam. 12. 9. Rom. 8. 7.
• 3. It will endanger his love to them, Isa. 59▪ 2.
• 4. It is as natural to grace to hate evil, as to love God, as love was made for God, so hatred for evil.

Hatred of sinne is inferred from the love of Gods Law, Psal. 119. 113. here from love to him.

Our hatred of sin must be,

• 1. Universal, Psal. 119. 104.
• 2. Implacable, Rom. 7. 24.

It is discovered,

• 1. By a constant jealousie and watchfulnesse.
• 2. By a serious resisting the temptation.
• 3. By a bitter grief after.

He preserveth the souls of his Saints] 'Tis true of their lives, much more of their souls, it is interpreted both wayes.

Vers. 11. Light is sown for the righteous, and gladnesse for the upright in heart] Light and joy belong unto them: But how? It is sown, that is, it is in hope and ex∣pectation, and not alwayes in fruition, as the Husband-mans seed will come and bring increase with it.

PSAL. XCVIII.

Verse 1. O Sing unto the Lord a new Song.] That is, praise him, Psal. 40. 3. See Psal. 33. 3.

PSAL. XCIX.

THis Psalm is a Psalm of praise, stirring up the people of God to that duty by a three-fold exhortation. The first in the three first verses. The second in the fourth and fifth, the third in the four last.

The Prophet layes down the grounds of the duty:

1. Gods universal Sovereignty over all things.

Vers. 1. The Lord reigneth.] Exerciseth kingly Authority, which is supream Sovereign and absolute, having no Superiour nor partner.

2. His gracious presence in his Church set out figuratively in that phrase, He sitteth between the Cherubims. The Cherubims were Images of flying men, which shadowed the Mercy-seat, or covering of the Ark with their faces toward one ano∣ther, and looking downward upon the Ark, and seem to have been types of the holy Angels, both looking into the great Mystery of Christs Incarnation, and the Redemption of mankinde wrought by him, and also standing prepared and ad∣dressed to yeeld their service unto Christ, as ministring spirits for the good of his

Church in any imploiment, and from thence did God give answers to his people by the Ministry of the High-priest, and there did he vouchsase some visible sign of his Divine Majesty, so that it was a testimony to Gods people of his being graciously present with them in Christ to do all spiritual good for them.

3. The effects of both these, viz. the trembling of all people, and shaking of the earth. Trembling and shaking are effects of a great measure of fear, over∣coming the person in whom it is, and leaving him destitute of all power to resist and oppose, or flie from the thing feared. The meaning seemeth to be, that all men, yea, and all things shall even faint and shrink before the Lord, as utterly un∣able to stand against him when he comes to fight for his Church, and defeat their projects and practices against it.

4. Gods greatnesse in his Church, vers. 2. The Lord is great in Zion, and he is high above all people.] By Zion, a part put for the whole, is meant the whole Church, where Christ is acknowledged, and the name of God called upon in him. God is said to be great there, because in the Church, and for the maintenance and guidance of it, he principally declares his greatnesse.

High above all people] Not alone in respect of authority or right to govern, but also in respect of strength, power and sufficiency, so that he is able to effect his own will amongst and against them, and they cannot hinder his designs and purpose, or effect any thing contrary to his good pleasure.

Secondly, The Prophet layes down the duty it self:

In the third verse is the matter of the Exhortation, with a reason to confirm it also, Let them praise] Or, They shall or ought to praise; it is so an Exhor∣tation to a duty, that it also shews a necessity, and fore-tels the perform∣ance of it.

Thy great and terrible Name] That is, thy self that art great and fearfull.

For it holy] So it is concisely in the Original, and may be meant of the name of God or himself, all is one; for when the name of God is said to be holy, the mea∣ning is, Himself is, and known so to be. The Name of God signifies his re∣nown and honour, and sometimes those things by which he is made known and called, and sometimes himself so called and made known, as here.

Vers. 4. The Kings strength also loveth Judgment] By it here may be meant wis∣dom and understanding to moderate justice. Justice is,

• 1. Commutative, which stands in the right behaviour of one person to another in all things, as also toward the Governour.
• 2. Distributive, which is proper to Superiours and Governours, and standeth in the right ordering of their Inferiours by punishing and rewarding them according to their works.

Thou dost establish equity] To establish equity is to appoint and ordain by his powerfull authority, the doing of that which is right and equal, to ratifie it as a Law, which cannot be altered or disanulled.

Thou executest judgement and righteousnesse in Jacob] Thou givest to every man according to his works, Psal. 99. 14. In Jacob, in the Church.

Vers. 5. Exalt ye the Lord our God, and worship at his footstool: For he is holy.] Ut sit excelsus in cordibus vestris. Hieron.

To exalt is to lift on high, not in place but worth, so termed figuratively, be∣cause it makes him eminent, the meaning is, take notice of, confesse, acknowledge, make known and set forth Gods excellency.

To worship is to bow down the head or whole body in testimony of doing honour.

The Footstool of God is his Ark, Temple or Tabernacle. A footstool is the lower part of a Throne prepared for him to rest his feet upon that sits on the Throne.

This Hebrew word here translated Footstool is six times used in the Old Testa∣ment, and hath alwayes the word feet added to it, as 1 Chron. 28. 2. Psal. 132. 7. & 110. 1. Isa. 66. 1. Lam. 2. 1. and here.

The LXX who translated the Hebrew into Greek, do herein follow the Hebrew, so do the Pen-men of the New Testament, who wrote in Greek, and that in eight several places, as Matth. 5. 35. & 22. 44. Mark 12. 36. Luke 20. 43. Acts 2. 35. & 7. 49. Heb. 1. 13. & 10. 13. Once the word Footstool is singly used with∣out the addition of the other phrase of feet, Jam. 2. 3. Doctor G••uge on Heb. 1. 14. Sect. 154.

These signs were fitly called his footstool, there his feet as it were are set, a littlelow expression of his greatnes is here, a mean and scant manifestation of his excellencies, but the fulnesse of his Majesty is seen alone in Heaven.

For he is holy] Gods holinesse is thrice repeated in this Psalm. Holinesse in God is that Excellency of his Nature, whereby he is separated to himself, re∣gards himself, knows himself, esteems himself, loves himself, doth all for himself.

Vers. 6. Moses and Aaron among his Priests, and Samuel among them that call upon his name.] The Lord raised up holy Priests and Prophets for his people, Mo∣ses and Aaron were Priests, Moses extraordinarily, Aaron ordinarily, Samuel a Prophet called on his Name in behalf of his people to turn away punishment from them. See Jer. 15. 1.

They called upon the Lord, and he answered them.] God heard them, and at their request did forbear to plague the people.

Vers. 7. He spake unto them in the cloudy pillar: they kept his testimonies, and the Ordinance that he gave them.] This is meant not alone of those particular times, when God spake out of a cloudy pillar to Moses and Aaron, as he did often, but of his giving unto the people the whole Law out of Mount Sinai, which was full of darknes and fire to, Exod. 19. 18. and that because he telleth of their keeping the Laws after in the next clause.

Vers. 8. Thou answeredst them, O Lord our God: thou wast a God that forgavest them, though thou tookest vengeance of their inventions.] That is, that didst sometimes forbear to punish them, and forgavest their sins, and sometimes again didst severe∣ly punish them for their sins, or that pardoned the penitent amongst them, but did a∣venge himself upon the impenitent, didst punish their inventions, or works, or deed••.

PSAL. C.

THis is a Psalm of praise, that is, a Psalm made for this purpose to be sung to the praise of God in the Assemblies of his Saints.

Vers. 1. Make a joyfull noise unto the Lord.] Shout to him out of great glad∣nesse in respect of his goodnesse, and the benefits he gives us, especially himself, or out of applause of his excellent works. The word is used to signifie the blowing of an alarm with Trumpets, Levit. 10. 5. the Prophet may well allude to this cu∣stome of blowing with Trumpets over their Sacrifices, as they were wont to do in their new Moons, and this they did to expresse the greatnesse of their joy in God.

All ye Lands.] Heb. All the earth, not alone all the Land of Israel at that time, but all the world after Christs coming.

Vers. 2. Serve the Lord with gladnesse.] That is, Do his works, submit to his Laws, acknowledge his Sovereignty over us, and be ruled by him, and that cheerfully.

Come before his presence with singing] The face of God here signifies his gracious presence in his Tabernacle.

Come before.] That is, present ones self in that place', with reference to this presence, and with observation of it. The singing of Psalms with great joy and gladnesse.

Vers. 3. Know ye that the Lord he is God, it is he that hath made us, and not we our selves, we are his people, and the sheep of his pasture.] Here is the reason of the former, he to whom this service is to be performed is indeed God, and therefore worthy to be served, and the benefits he hath done for us re∣quire no lesse.

Made us.] Formed each of us in the womb.

Not we our selves.] This work is wholly and only Gods.

We are his people, and the sheep of his pasture] Admits us to be his, and provides us pasture as a shepherd for his sheep.

Vers. 4. Enter into his Gates with thankesgiving, and into his Courts with praise, be thankefull unto him, and blesse his Name.] Gates and Courts of the Tabernacle and Temple, he requireth to give thanks, and praise him pub∣lickly when they met together at the place appointed by God for that pur∣pose.

Vers. 5. For the Lord is good, his mercy is everlasting.] Apt to procure welfare to himself eternally and infinitely, and also to all creatures.

And his truth endureth to all generations] Faithfull in keeping Covenant, and ma∣king good his promises.

PSAL. CI.

THe tenour of this Psalm sheweth, that David coming to his Kingdom, 1. Reformeth his Person.

2. His Court and Family.

3. His Countrey.

In this Psalm David bindeth himself to be thankfull unto God for his advance∣ment to the Kingdom of Israel. He bindes himself to a thankfull acknowledgement of Gods goodnesse, and praising God for this benefit in the first verse.

2. Rightly to behave himself in the rest of the Psalm.

Vers. 1. I will sing of mercy and judgement, unto thee, O Lord, will I sing.] Sing and play on the Instrument, for so the second word signifies, which is transla∣ted sing.

The matter of this Song is Mercy and Judgement, the end of it, To thee, O Lord, that is, to thy praise and honour, to shew my gratitude to thee. Mercy is kinde∣nesse

or beneficence, doing good out of favour, bestowing benefits of all sorts; This is one part of Davids Song, the great benefits which the Lord had vouchsa∣fed. These he resolveth gladly to set forth and inlarge in his Song. Judgement here signifieth the righteous execution of punishment upon his enemies which ha∣ted him, and sought to hinder him of the Kingdom, which God had promised un∣to him.

The second part of the Psalm, shews another way of declaring his thankfulnesse, viz. by behaving himself virtuously in the Kingdom, by a faithfull discharge of his duty, both in respect of his personal walking for his own particular conversation, vers. 2, 3. and in his government both of his Family and Court, vers 4, 5, 6, 7. and also of his whole Kingdom, vers. 8.

Vers. 2. I will behave my self wisely in a perfect way] That is, Would use pru∣dence and discretion in considering his actions seriously, and applying his minde with all diligence to know what is fit to be done, and to do it accordingly in the due time and order.

In a perfect way] Order all and each of his actions obediently, and according to the rule of Gods Law.

O, when wilt thou come unto me] It may be interpreted three wayes of Gods com∣ing to him, in fulfilling his promise, and making him King, If he made this Psalm before he was setled in his Kingdom, or of Gods coming to him by gracious help in his Kingdom, or of Gods coming to him by death, the second interpretation seems the best.

Ainsworth expounds it, When wilt thou come] viz. To assist me in the perfor∣mance hereof: Or, When thou shalt come.] viz. To call me to an account of my life.

I will walk within my house with a perfect heart.] Not only when I am abroad, that is, in all his private carriage at home within his private wals.

Medium domus sua palatio & publicis aedibus opponit: ac si diceret intra privates parietes. Calvinus.

A perfect heart.] A will resolved in all things to please God. To walk with a perfect heart, is constantly to look to his heart, that it may be, and he may shew it to be perfect.

Vers. 3. I will set no wicked thing before mine eres.] To set a thing before ones eyes, is to consider of it, how he may do it, an evil thing, or thing of Belial, is any manner of wicked deed. The word Belial signifies without yoke or profit, and is a name and title of the Devil himself, 2 Cor. 6. 15. Evil things are fitly so cal∣led, because the Devil brought sinne into the world, and he still moveth men to sinne.

I hate the work of them that turn aside, it shall not cleave to me.] q. d. If my heart rise not against such sins, if I should not dislike and hate them, ••ome blot would cleave to me, but not now.

Such as turned away from the worship of the true God, and from his Laws and Statutes.

Vers. 4. A froward heart shall depart from me.] I will not converse with them fa∣miliarly.

I will not know a wicked person.] That is, love, favour, approve, countenance them, Psal. 1. 6.

Vers. 5. Who so privily slandereth his Neighbour, him will I cut off.] He would suffer no backbiter, nor endure to come near them, or have them about him, nor let them passe away unchastened that were proud.

Vers. 6. Mine eyes shall be upon the faithfull of the Land, that they may dwell with me.] That is, he will diligently and carefully enquire after such, that he might pick even the choicest of them for his service.

He saith not another mans eyes, but mine eyes, he would not put all the trust upon others, he would himself make what proof and triall he could.

Vers. 8. I will early destroy all the wicked of the Land.] Constantly, diligently, seasonably and speedily. See Psal. 73. 14.

That I may cut off all wicked doers from the City of the Lord.] Severely punish with death, if the nature of their faults require it.

The City of the Lord.] The whole Land, Jerusalem especially.

PSAL. CII.

THe Penman of this Psalm is unknown. It was made either in the time of the Babylonish Captivity, or Prophetically before it, for the benefit of the Saints in that time.

Poureth out his complaint, or meditation.] Pouring forth intimates plenty of matter and earnestness in uttering it, but withall a kinde of disrespecting of words and order.

Vers. 1. Hear my prayer, O Lord, and let my cry come unto thee.] It is an ear∣nest asking with loudness of the desire, though not of the voice.

Come unto thee] Sig. to give heed unto it.

Vers. 2. Hide not thy face from me in the day when I am in trouble.] He notes a desire of favour in deprecating the contrary.

Incline thine ear unto me in the day when I call, answer me speedily.] Whensoever I call, make haste. Answer me speedily.] To answer is more than to hear, viz. returning word again to a person concerning the matter whereof he hath spoken, and to incline ones ••ar is to use great and favourable attention, as a man which gives another leave to come so near him, that he may even lay his ear to his mouth and hear his whisperings, if he had more secret and important matter to speak of.

Vers. 3. For my daies are consumed like smoak] Without all comfort, vainly, and to no purpose.

And my boxes are burnt as an hearth.] That is, all his strength was quite dried up, so that no marrow and moisture remained.

Vers. 4. My heart is smitten and withered like grass.] This is more emphaticall, say some, than I am smitten.

Vers. 5. My bones cleave to my skin, or flesh.] So Calvin and Ainsw.

Vers. 6. I am like a Pellican of the wilderness.] A bird living in wilde and desolate places, Zeph 2. 14. Isa. 34. 11. Hierom writing upon these words, saith, when the Pellican beholdeth her young ones brought almost to death by the sting of a Ser∣pent, she diggeth a hole in her breast with her beak, and from thence fetcheth out blood, which lighting upon, and besprinkling them, doth kill the poison of the Serpents sting, and restore them to life; but Christ was contented to have his breast, his head, his sides, his hands and feet pierced and opened, that he might besprinkle us with his blood, and so revive us that were dead in sins, by the poy∣sonous sting of the old Serpent, Rev. 12. 9.

Vers. 7. I watch, and I am as a sparrow alone upon the house top.] Was kept sleepless and unable to take his naturall rest, and that by reason of his being com∣fortless and friendless, and destitute of all means of safeguarding him from danger, as a sparrow alone upon the house top.

Vers. 8. Mine enemies reproach me all the day: and they that are mad against me, are sworn against me.] His enemies traduced him, and bound themselves with oaths to do him mischief.

Nish bagnu jurant in me, that is, they wish all evil to befall me, that I may become an execration, so Numb. 5. 27. & Isa. 65. 15. a pattern of misery, so that all men might say when they cursed, the Lord make thee like David.

Vers. 9. For I have eaten ashes like bread, and mingled my drink with weeping.] That is, when I did eat and drink, I had then little joy in my food, for I wept a∣bundantly in the midst of my meals.

He did count himself so vile a sinner, that he was not worthy to feed upon any better food, and that dust and ashes were too good for him. In the daies of old they were wont in times of sorrow and sadness in a Fast, to sprinkle dust and ashes upon their heads, from whence our Ashwednesday hath its name, being dies cinerum, a day wherein men humbled themselves before the Lord in dust and ashes; he means he did fast exceeding much.

Vers. 10. Because of thine indignation and thy wrath, for thou hast lifted me up, and cast me down.] That is, had most vehemently cast him down, as a man which lifts up a thing first, that he may throw it down with more strength and ve∣hemency.

Vers. 11. And I am withered like grass.] Before he said his heart withered like grass, that is, all his comfort and cheerfulness was dashed, now he saith himself was withered, which is something more then the withering of his heart, it signifies that he was even ready to die and perish through extremity of sorrow.

Vers. 12. But thou, O Lord, shalt endure for ever, and thy remembrance unto all generations.] God himself is eternall, and he will give cause to those which live

in one age as well as another to remember his truth, goodness and great works.

Vers. 13. Thou shalt arise and have mercy upon Zion: for the time to favour her, yea the set time is come.] Gods power is noted in the word Arise, the appointed time is come, God had limited their Captivity to seventy years, which were ready to be expired.

Vers. 14. For thy servants take pleasure in her stones, and favour the dust thereof.] That is, were greatly gladded to think of her repairing and re-edifying, and pi∣tied her dust, that is, were moved with great remorse and compassion at the con∣sideration of her ruines.

Vers. 15. So the Heathen shall fear the Name of the Lord: and all the Kings of the earth thy glory.] That is, become true Christians, and shew it, as by perform∣ing his whole worship, so by fearing his Name, shall know the glorious mystery of the Gospel, so as shall work them to a holy fear of that glory: Or by the glory of God may be meant Christ here, who is made known in the Gospel, whom Simcon calleth the glory of the people of Israel.

Vers. 16. When the Lord shall build up Zion, he shall appear in glory.] That is, the Church, he shall then appear in his spirituall glory.

Vers. 17. He will regard the prayer of the destitute, and not despise their prayer.] Some take the word rendred destitute, to signifie the heath or wilderness, so we translate it, Jer. 17. 6. Utterly broken, so others, Jer. 51. 58. The Hebrew word signifies a poor shrub that stands alone in the wilderness, liable to every blast, trodden by the feet of beasts, that is, when they pray he will cast a favourable eye, and grant their requests.

Vers. 18. This shall be written for the generation to come: and the people which shall be created, shall praise the Lord] This, that is, the coming of Christ in glo∣ry and goodness to the poor destitute soul. Shall be written, that is, set down in a book, recorded and published by the Scriptures of the Apostles and Evangelists, and propagated to all succeeding ages to the worlds end.

Vers. 19. For he hath looked down from the height of his Sanctuary: from heaven did the Lord behold the earth.] His high and holy place, this is taken from Deut. 26. 15. the sons of men which inhabit the earth.

Vers. 20. To hear the groaning of the prisoner, to loose those that are appointed to death.] Not only such who are imprisoned for well-doing, but all those to whom sin is a prison, whether they be otherwise prisoners or not.

Those that are appointed to death] Which have deserved death for sin, and such as are by men condemned to death for their righteousness sake, free them from the danger of eternall death.

Vers. 21. To declare the Name of the Lord in Zion, and his praise in Jerusalem.] The Jews the inhabitants of it should magnifie it.

Vers. 22. When the people are gathered together, and the Kingdoms to serve the Lord.] That is, when the Gentiles which shall be converted shall meet together to perform publick worship unto God.

Vers. 23. He weakned my strength in the way] This present life which is as it were a way leading to the life that is to come hereafter.

Vers. 24. I said, O my God, take me not away in the midst of my daies: thy years are throughout all generations.] He deprecates eternall death, of which untimely is a forerunner. q. d. I resolved to pray and beseech the Lord, because he is my God joyned to me in a faithfull Covenant of grace, that he would be pleased not to let this affliction continue so grievous upon me, as to bring me to death untime∣ly, even in the midst of my daies, in so undue a time, when after the course of na∣ture I might have continued as long again in the world.

Thy years are throughout all generations.] That is, thou livest for ever, and there∣fore art able to save thy people from destruction, how extream and heavy soever their affliction be.

Vers. 25. Of old hast thou laid the foundation of the earth.] That is, from the be∣ginning of the world before time anciently when things first begun to be laid, ma∣king

and setling it in the place and standing wherein it is, before thou madest other things, as the foundation of that great building.

And the heavens are the work of thy hands.] A thing created by thee: by hands metaphorically are meant Gods mighty power, because they which work any thing do it usually with their hands.

Vers. 26. They shall perish, but thou shalt endure, yea all of them shall wax old like a garment, as a vesture shalt thou change them, and they shall be changed.] Heaven and earth, and so the things therein perish, that is, come to nothing and cease to be.

Endure.] That is, continually the same for ever, without change or end. Heb. stand, that is, be the same constantly, Heb. 1. 11.

A garment.] Which by little and little grows rotten and comes to nothing. God shall by little and little bring the world and all things in it to end.

Vers. 27. But thou art the same, and thy years shall have no end.] Constant with∣out alteration.

Thou art he.] That is, the same that thou promisedst to be, and thy people ex∣pected thee to be.

Vers. 28. The children of thy servants shall continue, and their seed shall be esta∣blished for ever.] Children, that is, godly sons of godly parents, qui a fide paren∣tum non d••sciscunt. Thou shalt have a Church here in the midst of all the changes of the world, and they also shall inherit everlastingness.

Their seed.] That is, by thy power shall be made stedfast and firm in heavenly glory.

PSAL. CIII.

THe Penman of the Psalm is David. The matter of it thanksgiving. The duty is propounded in the two first verses, inlarged and confirmed in the rest to the twentieth, pressed, inforced, and concluded to the end.

Vers. 1. Bless the Lord O my soul; and all that is within me bless his holy Name.] His soul, not alone his tongue: and all his inwards, that is, the powers and facul∣ties of his soul, not the bodily parts, liver, lights, but the minde, affections. This noteth a most fervent, earnest and vehement manner of doing the exhortation, it being adorned with the rhetoricall figures of repeating the same word, and of speaking unto his own soul, to note the great desire which David had to become a pattern, as of all piety, so principally of this thanksgiving unto the Church.

His holy Name.] Or the Name of his Holiness, that is, himself as he hath in his Word shewed himself to be most holy and excellent.

Vers. 2. Bless the Lord O my soul, and forget not all his benefits.] As much as to say, by an ordinary Hebraism, Forget not any of all his benefits.

Vers 3. Who forgiveth all thine iniquities, who healeth all thy diseases.] He enu∣merates particular benefits. He meaneth the spirituall maladies of sinne, which only God could heal. He begins with pardon of sinne, because free reconciliation is the fountain of all other blessings.

Vers. 4. Who redeemeth thy life from destruction.] Frees thee from dangers of sudden and violent death, conspired against thee by thine enemies; and withall, from the second death, everlasting condemnation.

Who crowneth thee with loving kindness and tender mercies.] To Crown is to ad∣vance to a Kingdom by that sign of setting a Crown on the head, that being the ensign of Kings; and also this assured him of advancement to a heavenly King∣dom.

To Crown with mercy and compassions, is out of great kindness and pity to bestow▪ most excellent things.

Vers. 5. Who satisfieth thy mouth with good things, so that thy youth is renewed like the Eagles.] Perhaps it might be more simply, and more to the letter transla∣ted thus▪ Thou shalt renew thy self, thy youth shall be as an Eagle. To renew the youth is to retain the same strength and health which youth afforded for a long season, that is, thou continuest long in health and strength as that bird doth. The Eagle casteth her feathers yearly, and new grow up, whereby she seemeth fresh and young, flieth high, and liveth long, whence the Proverb, Aquilae senectus.

Vers. 6. The Lord executeth righteousness and judgement for all that are oppressed••.] All manner of righteousness, or most▪ full and compleat righteousness, all manner of judgements, or most full and exact judgement. The oppressed are those which are wronged by strong hand; oppression is an injury done by violence: Those to whom such violence is offered, they are oppressed. Justice or righteousness is the giving to every man his own. Judgements signifie punishments here: Davids meaning is, he executeth just judgements in behalf of wronged and oppressed men and women, by delivering them out of the hands of the wrong doers, and punish∣ing the wrong doers accordingly.

Vers. 7. He made known his waies unto Moses, his acts unto the children of Israel.] Those waies which he requireth us to walk in his statutes and judgements which God prescribed to them, for they were given to Moses that he might teach the people.

Vers. 8. The Lord is mercifull and gracious, slow to anger, and plenteous in mercy.] Mercy is that vertue by which one is ready to pity and help the miserable and affli∣cted. Graciousness signifies a promptness to do good, out of the free will of the doer, not out of any motive found in the receiver; slow to anger, or long of wrath, as the words are in the originall. To stand so disposed, that one is ready to bear much injury, and great provocations and indignities before he will punish.

Much, or abundant, or great in kindness. Kindness is an affection quite contra∣ry to anger. It is a readiness to accept and requite any courtesie, passing by the defects and weaknesses of it.

Vers. 9. He will not alwaies chide, neither will he keep his anger for▪ ever.] He will neither be angry too much, nor too long, nor too often.

Vers. 11. For as the heaven is high above the earth, so great is his mercy toward them that fear him.] This is the highest comparison which the world will afford, yet not sufficient to express the greatness of Gods mercy.

Vers. 12. As farre as the East is from the West, so farre hath he removed our transgressions from us.] They are at such a distance that they cannot come together. The two points of heaven, East and West, can never concurre. The word tran∣slated transgressions, properly signifies wilfull acts of rebellion▪ God will pardon their sins of obstinacy.

Vers. 17. And his righteousness unto childrens children.] He meaneth those which succeed one another from time to time▪ Righteousness taken here for faithfulness in standing to his word, and keeping his promises.

Vers. 20. Bless the Lord ye his Angels, that excell in strength, that do his Com∣mandments, hearkening unto the voice of his Word.] Angels are set out, 1. By their power, they excell in strength. 2. Do his Commandments. 3. Have an eye to

the precept. 4. Desc••ibes them by their multitude, Hosts, vers. 21. they are Mi∣nisters of God in that verse also. That Hebrew word being spoken of men, Isa. 61. 6. signifies not any servant promiscuously, but only such a one as gives atten∣dance upon his Masters person in his presence.

Vers. 22. Bless the Lord all his works.] The Hebrew word signifies both motum & rem motu factam, the action and the effect or work thereby produced. The former, Psal. 19. 1. that is, the excellency of the workmanship, whereby it was made; the later, Psal. 102. 25. and here.

PSAL. CIV.

HE speaks of Creation to the 10^th vers. of Government to the 27^th, of Pre∣servation to the end.

Vers. 2. Who coverest thy self with light as with a garment.] He first comman∣ded light to shine out of darkness, 2 Cor. 4. 6. wherewith he decked the world, Gen. 1. 3. and dwelleth in the light that none can artain unto. See D ^r Hackw. Apol. p. 72, 73.

Who stretchest out the heavens like a curtain.] That is, as a canopy or tent, Cantic. 1. 5. Jerem. 49. 29. See Genesis 1. 6. Isaiah 44. 24. & 51. 13. Job 37. 18.

Vers. 5. Who laid the foundation of the earth.] Heb. He hath founded the earth upon her bases; he useth the plurall number, because he speaks popularly, for great buildings are wont to be upheld with props and bases. See Psal. 24. 2 & 78. 69. Job 38. 4, 6.

Vers. 13. The earth is satisfied with the fruit of thy works.] That is, the rain which God only giveth, Jer. 14. 22. & 10. 13. and consequently the corn and herbs that grow after rain; compare Job 38. 26, 27, 28. Deut. 11. 14, 15.

Vers. 15. And wine that maketh glad the heart of man, and oyl to make his face to shine, and bread which strengtheneth mans heart.] Which three are here Synecdo∣chically put for all things needfull to strength, ornament and delight. See Judg. 9. 8, 9, 12, 13.

With oyl.] Wherewith they used to anoint them, Psal. 23. 5. or more then oyl, that is, wine makes the face seem more cheerfull than if it were oynted.

Vers. 16. The trees of the Lord.] That is after expounded, which he planted. So the Chaldee expoundeth, Trees which the Lord created.

Vers. 26. There is that Leviathan, which thou hast made to play therein.] Or, play∣ing in it, as Job 40. 15. That is, to expatiate and take his swinge.

PSAL. CV.

THe first part of this Psalm is part of that which David appointed to laud the Lord with, when his Ark was seated in Jerusalem, 1 Chron. 16. 7, 8, 22.

Vers. 1. Call upon his Name.] That is, desire him to act attributes for you ac∣cording to your necessities.

Vers. 3. Glory ye in his holy Name, let the heart of them rejoyce that seek the Lord.] That is, the heart of them shall rejoyce that seek the Lord.

Vers. 4. Seek the Lord and his strength; seek his face evermore.] Since those that seek the Lord shall have such cause to rejoyce, then seek the Lord again, and again I say, seek him.

Vers. 14. He suffered no man to do them wrong, yea he reproved Kings for their sakes.] Reproved by restraining their power, this hath speciall reference to the sto∣ry of Abraham, Gen. 20.

Saying, Touch not mine anointed, and do my Prophets no harm.] Meaning not only Patriarchs, Kings and Prophets, but all true beleevers who are indued with the gifts of the same spirit in some measure, wherewith Christ in his manhood was filled above measure. Unctos vocat quos sibi sanctificavit in peculium▪ Calvin. He calleth his faithfull by the name of Prophets, because they ought to have the knowledge of his will, and be able in due time and upon just occasion to teach the same to others, that so the Gospel of Christ may flourish.

Vers. 18. Whose feet they hurt with fetters, he was laid in irons.] That is, he was so laden with chains, that his flesh was eaten with them. Quod tametsi à Mose non narratur, certum est tamen ut dere nota & vulgata loqui. Calvinus.

Vers. 24. And he increased his people greatly.] See Exod. 1. 7, 9. of 70 souls in 220 years, the increase was 60000 men, besides women and children.

Vers. 25. He turned their heart to hate his people.] The sin was the Kings, God only gave the occasion. 2. He also let out their thoughts that way, God withdrew his restraint.

Vers. 33. He s••ote their Vines also, and their Fig-trees.] As in the promises where mention is made of pleasures granted by God, the Fig-tree and Vine are joyned together, 1 King. 4. 25. 2 King. 18. 31. Isa. 36. 16. Jer. 5. 17. Joel 2. 22. Micah 4. 4. So on the contrary in the comminations they are seldom separated, Hos. 2. 11. Hag. 2. 19.

Vers. 45. That they might observe his Statutes, and keep his Laws.] Shamar tran∣slated here observe, imports▪

• 1. To minde or reserve in memory, Gen. 37. 11.
• 2. To preserve in safety, Gen. 28. 20.

Natzar translated keep, properly signifies to keep with care and vigilancy, as ammunition is preserved from fire and false hands, when an enemy is expected, Nah. 2. 1.

Statutes.] The Hebrew word Coch is translated, 1. A decree, Psal 148. 6. 2. A portion, Prov. 31. 15.

Laws.] Thorah is used for any Law or prescript, as the Law (Thorath) of the sin-offering, the Law of the trespass offering.

PSAL. CVI.

Verse 7. BUt provoked him at the sea, even at the red sea.] Some reade it, provoked him in the sea when they saw that glorious work: The new Testament calleth it the red sea, Heb. 11. 29. The Hebrew is the sea suph, that is, the sea of sedges or weeds which grew thereon.

Vers. 8. Nevertheless he saved them for his Nam••s sake] With an outward salva∣tion. The Name of God is that whereby he is made known unto us, his working for his Names sake is opposed to our deservings, that it might not be polluted, or that his glory might shine out the more, Isa. 63. 11, 12, 13, 14.

Vers. 13. They soon forgat his works, they waited not for his counsels.] Not the history, but so as to have their faith strengthened by them.

Counsels] may be taken

• 1. For direction given us.
• 2. For Gods determination what to do with or for us, so rather here, waited not the time when his counsell was to be fulfilled concerning them.

Vers. 15. But sent leanness into their soul.] That is, the Lord did not bless their meat to their nourishment, but it proved to their destruction; so it is commonly expounded, but both a spirituall and temporall judgement went together. See Psal. 36. 8. & 63. 23.

Vers. 20. Thus they changed their glory into the similitude of an Oxe that eateth grass.] That is, whereas God had shewed himself unto them gloriously in the Pil∣lar and Cloud, otherwise they could not be satisfied with these glorious signes of his presence, but they must needs set up the Image of an Oxe, a most beneficiall creature, whose labour did yield them, through Gods blessing, the best means of maintenance. They did like the Heathens, Rom. 1. 23.

Vers. 23. Had not Moses his chosen stood before him in the breach.] In the gap which their sinne had opened for God, as an enemy to enter and destroy them. A similitude taken from War, when by a breach in the wall the enemy entreth the Ci∣ty: so Eze. 13. 5. & 22. 30. But Moses earnest prayer stopped this breach, Ex. 32. 11, 14.

Vers. 28. They joyned themselves unto Baal-peor, and ate the sacrifices of the dead.] The Fathers make him to be the beastly God Priapus. See Athanasius Kirchers O••dipus AEgyptiacus, Tom. 1. Syntag. 4. c. 5.

Sacrifices of the dead.] Meat offerings to the Idoll, a liveless, dull, dead and inanimate thing, therefore God in opposition thereto is above thirty times styled the living God: See Jer. 10. 5, 10. 1 Thess. 1. 9.

Vers. 30. Then stood up Phinehas and executed judgement, and so the plague was stayed.] Vajephallel, and he prayed, saith one translation; and he executed judge∣ment, saith another. The Originall word bears both, to note, that Religion doth marvellously fit a man for works of justice.

Vers. 31. And that was counted unto him for righteousness.] Not to justifie him, God approved the work, and imputed it to him as an eminent service, and rewar∣ded him accordingly. Though he was a Priest, and not a publick Magistrate, and the thing was done without ordinary authority.

Vers. 33. Because they provoked his spirit.] Imbittered or exasperated, it being in Hiphil, some take it transitively, that the people caused Moses to rebell, quod mihi non displicet, saith Calvin.

Vers. 37. Yea they sacrificed their sons and their daughters unto devils.] God ne∣ver required this but of Abraham, and would not let him do it, they would not be behind Abraham.

PSAL. CVII.

HEre are four instances of Gods providence in this Psalm.

• 1. To pilgrims or strangers, vers. 3. which he concludes with, Oh that men would praise the Lord for his goodness, and for his wonderfull works to the children of men! v. 8.
• 2. To the captives and imprisoned, ver. 10. and concludes likewise as formerly, vers. 15.
• 3. To such as were sick and diseased, ver. 17, 18. and concludes so, v. 21.
• 4. To those that go to sea, ver. 23, 24, 25, 26, 27, 28, 29, 30. and concludes so, ver. 31.

Vers. 20. He sent his word and healed them, and delivered them from their destru∣ctions.] The Serpent lifted up by Moses, in it self, and by its own vertue, was a bare sign and no remedy to cure distressed Israelites, but they were cured by their faith in the word of Gods promise annexed unto the sign. The cure (saith Austin) came not from the Serpent, but from Gods Commandment obeyed, and his pro∣mise beleeved.

Vers. 23. They that go down to the Sea in Ships, that do business in great waters.] Here in another kinde the Prophet shews what great care God hath of mankinde, while he brings those that suffer shipwrack into the haven, as if he should raise them up out of the grave.

Vers. 26. They mount up to the heaven, they go down again into the depths, their soul is melted because of trouble.]

Vers. 42. And all iniquity shall stop her mouth.] Will be forced to be silent, the same kinde of speech there is Job 5. 16.

Vers. 43. Who is wise, and will observe those things, even they shall understand the loving kindness of the Lord.] The loving kindness of God may not so clearly appear in every action, one had need to be wise to discern that.

PSAL. CVIII.

THis Psalm is composed of the 57 Psalm, from the 8 v. to the end, and of the 60 Psalm, from the 7 v. to the end.

Vers. 1. O God my heart is fixed.] Fixed as a throne. See Psal. 57. 7. that is, I will go to duty, I have got a heart fit for it; Heb. a heart established and setled, there is a fixed heart in regard of Gods providences and various dispensations, Psal 112. 2. in reference to the word of God, so here.

Vers. 2. I my self will awake early.] In the Originall it is more emphaticall, Hagnira shahber, I will awaken the morning: As if David should say, the morn∣ing never took me napping, but I wakened it still.

Vers. 9. Moab is my washpot, over Edom will I cast out my shoe.] or, washing pot.

PSAL. CIX.

Verse 4. BUt I give my self unto prayer.] A broken sp••ech, But I prayer, or I was all prayer. So, I peace, Psal. 120. 7.

Vers 6. And let Satan stand at his right hand.] To hinder him in action, or let him in his accusation overcome him, Zach. 3. 1. An allusion to the custom of an∣cient times, in which the adversary stood at the right hand of him that was con∣demned, and at the left hand of him that was acquitted.

PSAL. CX.

CHrist applies the first verse of this Psalm to himself

Rabbi Saadia Gaon upon Daniel interprets this Psalm of the Messiah.

Vers. 1. Jehovah.] That is, God the Father.

Assuredly said.] See Psal. 36. 2.

To my Lord.] That is, to Christ.

Sit thou at my right hand untill. I make thine enemies thy footstool.] Sitting notes reigning with continuance, 1 Cor. 15. 25. Heb. 10. 12, 13. This implies,

• 1. Victory, a perfect conquest over them, conquerours used to make their enemies their footstool.
• 2. Ignominy, the lowest subjection. Sapores King of Persia overcoming Vale∣rian the Emperour in battel, used his back after for a stirrup, when he got upon his horse: so Tamberlane served Bajazet.

The footstool is a piece of State, and both raiseth and easeth him that sits on the Throne, so Christs enemies raise and ease him.

Vers. 2. The Lord shall send the rod of thy strength out of Zion.] Or Scepter. Hoc est insigne regiae potestatis. Hieron. The Gospel.

Vers. 3. Thy people shall be willing in the day of thy power.] The people of God are Christs five waies, 1. By way of gift, Psal. 2. John 17. 6. 2. By purchase and redemption, Gal. 3. 13. 3. By way of conquest. 4. By way of Covenant, Luk 1. 57. Servus a servando. 5. By way of communion, 1 Cor. 3. ult.

Willing.] Willingnesses, the abstract, and in the plural number, see Psal. 68. 10. as if the holy Ghost could not speak enough how willing they are, to note exceed∣ing great willingness to submit to every Commandment of the Lord; or it may sig∣nifie free-will offerings, voluntary oblations.

In the day of thy power.] That is, on the Sabbath day, when his people are as∣sembled before him, as an Army before the Generall: or in that day when thou sendest forth thy Army, that is, the Apostles and other Preachers of the Gospel into the world.

In the beauties of holiness.] In, with, or by the beauties of holiness. The Tem∣ple, say some, Ezek. 7. 20. That is, thy people shall be willing when they come to publick Ordinances, glorious and beautifull. Others interpret it when God dis∣covers holiness in its beauty.

From the womb of the morning.] The Greeks translated divinely, From the womb before the morning starre have I begotten thee.

Thou hast the dew of thy youth.] The holiness and righteousness of Christ is cal∣led the dew of the morning, not in regard of its fading nature, as ours, Hos. 6. 4. but in regard of its multitude, because it maketh dewy.

Vers. 6. He shall wound the heads over many Countries.] Satan the head of all the ungodly, as Conquerours use to do, Gen. 3. 15. In the head of the Serpent lies both virus & dolus.

Vers. 7. He shall drink of the brook in the way; therefore shall he lift up the head.] An allusion to the brook Kedron, wherein they were wont to throw all the car∣nages of the Temple.

By the way is meant the whole course of Christs life, every man is resembled to a traveller or wayfaring man, Psal. 119. 1. The whole course of a godly mans life is called a narrow way, Matth. 7. 14. by brook a Land-flood. Waters in Scripture note afflictions, miseries, Psal. 18. 5. & 69. 1. Great miseries are called many wa∣ters. The expression implies

• 1. A great measure of afflictions, therefore they are not called a Cup, but a Brook, Psal. 36 8.
• 2. A confluence of all manner of misery.

To drink of this river, is to suffer and sustain all these evils, Psal. 60. 3. Jer. 25. 15, 16. Matth. 20. 22. or it may mean a short refreshing of himself, and then a hot pursuit of his enemies without delay, till he hath got a full conquest of them. See Judg. 7. 4, 5, 6.

Lift up the head.] An allusion to the release of Pharaohs Butler, He shall lift up thy head, Gen. 40. 13. so Christ, as one that saw an end of his troubles, and enjoy∣ed a better state, Luke 21. 28.

PSAL. CXI.

Verse 2. THe works of the Lord are great, sought out of all them that have pleasure therein.] The word signifies serious and diligent enquiry. The Jews called their School Domus inquisitionis, because there they diligently sought after truth.

PSAL. CXII.

Verse 3. WEalth and riches shall be in his house.] That is, things sufficient and com∣petent, Psal. 37. 16.

2. If by riches be understood abundance, the words must be taken with this condition, if they be for their good, for all temporall promises must be under∣stood with exception.

Vers. 10. And melt away.] By degrees, so the Hebrew word signifies.

PSAL. CXIII.

Verse 6. WHo humbleth himself.] The word notes a great degree of humiliation.

Vers. 7. He raiseth the poor out of the dust, and lifteth the needy out of the dunghill.] From the dust, That is, from base estate, as 1 King. 16. 2. This speech is taken from 1 Sam. 2. 8.

The last words signifie a most abject condition.

PSAL. CXIV.

Verse 2. FRom a people of strange language.] This word is here only used, and meaneth all speech that was not understood of Gods people; which he that speaketh is called of the Apostle a Barbarian, that is, a stranger, 1 Cor. 14. 11. even as here also the Chaldee turneth it.

R. Salomon and Kimchi expound it, a people speaking any other language besides the Hebrew, such they called Lognazim, as the Greeks and Romans called all be∣sides themselves Barbaros.

PSAL. CXV.

Verse 1. NOt unto us, O Lord, not unto us, but unto thy Name give glory, for thy mercy, and for thy truths sake.] It is redoubled for the greater emphasis, the Prophet ••eacheth us to pray twice against our own praise; we are so apt to praise our selves, so ready to glory in our prosperity, Repetitio ardorem indicat. Muis.

Some Divines think it is repeated as a rebuke of a temptation, because they had thick thoughts of revenge, they say, it is not a Doxology, but a prayer when the people of God went out against Pagan adversaries, they did not desire revenge or deliverance, but prosperity and successe, that Gods mercy and truth might be mag∣nified.

These two Attributes are mentioned,

• 1. Because they are the chief part of the divine glory.
• 2. They yeeld most consolation to the creature.
• 3. For the better strengthning of their abnegation.
• 4. Because these are the two federal Attributes, and fit for the Church to men∣tion, Psal. 25. 10. The Covenant was made in mercy, and kept in truth, Micah 7. 20.

Vers. 4. Their Idols are silver and gold: the work of mens hands.

5. They have mouths but they speak not: Eyes have they, but they see not.] The Psalmist even as if he should set forth the vanity of babes and children about their puppets, so doth he describe the Heathen Idols, Inanitatem idolorum deridet potius quam deseribit. Bucerus.

They cannot be beneficial to men, which have their whole existence from them. He derides their madnesse who worship mute and empty Images, and adore the work of their own fingers.

Vers. 8. They that make them, are like unto them.] That is, they have even as little wit and reason as they.

Vers. 16. The Heaven, even the Heavens are the Lords.] Made for the manife∣station of his own glory, and the habitation of Angels.

But the earth hath he given to the children of men.] q. d. The Lord hath challeng∣ed

the Heavens to himself in which he lives a blessed life, he hath given this earth to men in which they should live and glorifie him.

PSAL. CXVI.

Verse 1. I Love the Lord.] There is but one word in the Hebrew, I love, but he sheweth not whom he loveth; its a broken word, because as Ambros•• faith, he loved the most desirable thing.

Vers. 7. Return unto thy rest, O my soul.] Rests in the plural number, all man∣ner of rests, because it hath attained its chief good.

Vers. 11. I said in my haste, All men are liars.] That is, when I remem∣bred not the word of God: but forgat my own duty, and was carried away with the stream of my own affections against faith, then I failed and was foiled.

Id est, quum pracops raperer in perturbationes carnis, ut accipitur, Psal. 31. 23. Juniu••.

Vers. 16. Oh Lord, truly I am thy servant, I am thy servant.] Repet••tio valet ad exaggerandum. Muis. He doubleth it, and addes an asseveration truly, q. d. Lord, I am all thine, and thou maist do with me what ever thou pleasest.

PSAL. CXVII.

Verse 1. GE••tiles.] Or, Nations; All which are exhorted to glorifie God, for obtain∣ing mercy by Christ, who hath received us into the glory of God, as the A∣postle sheweth from this Scripture, Rom. 15. 7.—11.

PSAL. CXVIII.

Verse 6. WHat man can do unto me.] Some reade it by way of Interrogation, What can man do unto me?

Vers. 12. They compassed me about like Bees.] 1. For multitude, go by troops. 2. Malice, they sting him. 3. Very fierce, the Bees will destroy themselves to hurt another.

Ani•• ásque in vuluere p••nunt. Virg Georg. l. 4.

Vers. 13. Thou hast thrust sore at me that I might fall.] Some expound it of the enemies, some of God, he thrusts with the one hand, and relieves with the other, but the words following oppose this interpretation. In the Hebrew it is, Thrusting, thou thrust est me to fall; the iteration of the same verb notes a great force, and a vehement impression of his enemies, and the great danger into which they had cast him. It is an apostrophe (saith Simeon de Muis) to some peculiar enemy, which he and Bucer thinks to be Saul.

Vers. 24. This is the day which the Lord hath made.] That is, the day of the Re∣surrection. To make a day is put for sanctifying of it, 1 Sam. 12. 2▪ Exod. 34. 22. Deut. 5•• 15. made it otherwise then all other dayes.

Divers of the Ancients bring this Scripture to prove the change of the Sab∣bath-day.

Vers. 27. Binde the Sacrifice with cords.] Ai••sworth reads it, Binde ye the feast∣offerings with cords. This word is sometimes used figuratively for the Sacrifices of∣fered at those feasts, as Exod. 23. 18. Isa. 29. 1. and so the Chaldee explaineth it here.

PSAL. CXIX.

THis Psalm was not penned according to the present frame of his heart, but a recollection of all the several frames of his heart.

It is wholly taken up in the commendation of the word, and high expressions of Davids affection thereto, the Word was his Councellor and Comforter, he loves it exceedingly, it is his meditation all the day, the more grace any one hath, the more he prizeth the Word.

Here in this Psalm are ten words, which are used to set out the Law or Word of God.

• 1. Way, vers. 1. Whereby is meant that course which God hath set before us to walk in.
• 2. Law, vers. 1. Whereby the will of God is made known unto us, and we en∣joyned to conform our selves thereto.
• 3. Testimony, vers. 2. Whereby testimony or witnesse is given of that which is good or evil.
• 4. Precepts, vers. 4.
• 5. Statutes, vers. 5. These do especially intend those ceremonial Laws to which the Jews were bound.
• 6. Commandments, vers. 6. Such as declared the power and authority of God over us.
• 7. Judgements, vers. 7. By these that mutual equity, or righteous dealing which should be betwixt man and man is taught.
• 8. Righteousnesse, or Justice, vers. 7. By which is manifested what is due to eve∣ry one.
• 9. Word, vers. 9. There is also another Noun, vers. 11. which we translate Word, it is translated Promise, Psal. 77. 8.

Most of the sentences of this Psalm are independent.

David prayeth several times in this Psalm to God to quicken him, ver. 37, 88, 107, 149, 154, 156, 159.

This Psalm is divided according to the Hebrew Alphabet, every eighth verse being under one letter.

Totus hic Psalmus est scriptus secundum ordinem literarum, ita ut ab una litera octo versus incipiant, & rursum à sequenti octo alii compleantur. Hieron.

Rationem hujus plaerique reddere conati sunt: sed nihil dum certi attulerunt, neque mihi quod afferam da••um est, ••isi id vates fecerit causa vel ornatus, vel memoriae ju∣vandae, vel certè utriusque. Bucerus.

Hic Psalmus est tantò praestantior, quantò prolixior, vigi••ti duobus videlicet octo∣stichis conscriptus, ea methodo, ut primi octo versus omnes à prima alphabeti litera 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 incipiant: it a secundum ••ctostichium à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tertium à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 incipiat, & sic deinceps: quod tantum ad memoriam juvandam videtur factum. Simeon de Muis.

Vers. 1. Blessed are the undefiled in the way.] This word is used of the beast, which was to be offered without any blemish or spot, here it is to be taken for such as do not defile themselves in thoughts or actions against Gods word, so it is used Deut. 8. 13.

Who walk in the Law of the Lord.] This explains the former word, such are un∣defiled in the way, qui ex Legis divinae praescripto vivunt.

Walking is a progressive motion, we are to go forward, be still growing.

The Law.] The whole word of God, which is for our instruction, though sometimes it be used more specially. To walk in it, is to make all those instructions our paths to walk in, do nothing which it forbids, and every thing it commands, in that manner and measure.

Walking implieth also diligence and familiarity, Enoch walked with God; and conformity of our lives with Gods word, Can two walk together except they be agreed?

Blessed, 1. Because he walketh in the light, and so will not easily stumble. 2. Peace will be to him, if we receive direction from Gods word, we shall re∣ceive consolation also. 3. Because in this way he shall have everlasting happi∣nesse.

Vers. 3. They also do no iniquity.] That is, they live not in the service, in the willing and ordinary practice of any thing that is knowne to them to be sinne.

Vers. 4. Thou hast commanded us to keep thy precepts diligently.] That is, with all our might and strength.

Vers. 5. O that my wayes were directed to keep thy Statutes.] This is as much, saith Austin, as if David should say, I have learned of thee, O Lord my Master, that it is necessary to keep thy Commandments, I now desire thine help, that I may keep them, for thou givest both the will and the deed.

Vers. 6. Then shall I not be ashamed, when I have respect to all thy Commandments] Shall I not blush, Heb. Though we cannot keep all, nor any one, as we ought, yet we must have regard unto all, and that equally without respect or difference of any. The Hebrew word signifies summa cura & voluptate a••picere, he desires to perform duties with greatest care and delight.

Vers. 8. I will keep thy statutes, O forsake me not utterly.] As if he should say, If it be thy pleasure to try me by leaving me to my self, yet, O Lord, let it be but for a while, forsake me not over-long.

Vers. 9. Wherewith shall a young man cleanse his way? by taking heed thereto ac∣cording to thy Word.] q. d. It is a hard thing for a young man to get his heart clean••ed.

Vers. 11. Thy Word have I hid in my heart.] As a treasure that I might not lose it, and as a rule that I might not transgresse it.

Vers. 12. Blessed art thou, O Lord: teach me thy Statutes.] See vers. 26. Not to know more rules of duty, but the right way of answering those rules.

Vers. 15. And have respect unto thy wayes.] That is, look to them, and to my self, that I may observe them.

Vers. 18. Open thou mine eyes.] i Those of my minde.

That I may behold wonderous things out of thy Law.] The Hebrew word signifies ard••a, occulta, mirabilia, things hard, hidden, wonderfull, all these things are in the Law.

Vers. 19. I am a stranger in the earth: hide not thy Commandments from me.] When God gives thee over, either to thy own natural blindnesse, or suffers the god of this world to blinde thee.

Vers. 29. Remove from me the way of lying.] David doth not mean the special sin of lying, but he cals sin in general the way of lying. For,

First, The way of lying is opposed to Gods Law, and grant me thy Law gra∣ciously.

Secondly, In the original it is Derech Shakar, as ver. 104. & 128. other Hebrew words are rendred false way, and it is without question that all sinne is meant thereby.

Vers. 30. I have chosen the way of Truth: thy Judgements have I laid be∣fore me.

Laid before me.] As the adequate rule by which my actions and heart should be guided and directed.

Vers. 32. I will runne the way of thy Commandments: when thou shalt enlarge my heart.]

Run the way] That is, be abundant in the work of the Lord.

If, or when, or because, it is either Conditional, or Causall, or particula tem∣poris.

The heart is commonly put for the whole soul, all the faculties of the inward man; the understanding, God gave Salomon a wise and understanding heart; Will, a willing heart; Conscience, Your heart condemn you; Memory, Mary laid up these things in her heart; Affections, Davids heart went out after Absalom; If riches increase set not your hearts on them; Joy and sorrow, a merry heart; But the enlarge∣ment of the heart is restrained to two faculties, the understanding, 1 King. 4. 29. and the affections, 2 Cor. 6. 11.

Vers. 33. And I shall keep it unto the end.] Greek Continually, some turn it for rewards, as after the Greek doth, vers. 112.

Vers. 45. And I will walk at liberty, for I seek thy precepts.] That is, he found his Spirit at the greatest liberty, when he walked in Gods Statutes, 2 Cor. 3. 17.

then his minde was set on the noblest objects. 2. This is to enjoy communion with God.

Vers. 48. My hands also will I lift up unto thy Commandments which I have loved] Lifting up hands when it is done to God, notes either praying to him, or swearing by him; To the Commandments, notes, some say, obedience to perform the duties it commands, to catch at, to take it for my own; As they say in Latine, Ego tuas lit∣teras obviis ulnis excipiam. Ezra takes it in this sense, Kimchi and others say, this phrase notes to put the hands to work.

A new expression, and hath not a parallel that I know of in all the Scripture. There is an emphasis in both words. I will lift up, this implies, The Command∣ments are sublime in nature in respect of the original, in the matter of them, hea∣venly Oracles. My hands, as a sign or testimony of lifting up his heart.

And I will meditate in thy Statutes.] The Commandments of God are called Statutes, because they are immovable, they cannot be changed, they are sure, sted∣fast and faithfull. The Latine word signifies stability, the Hebrew visitation. God visits for breaking of them.

Vers. 49. Remember the Word unto thy servant, upon which thou hast caused me to hope.] q. d Lord, thou hast invited me to hope, therefore now satisfie it, he pleads two things, the grant of a promise, and the gift of faith.

Vers. 57. Thou art my portion, O Lord] The meaning is, Let others have their riches, honours, and other things of that kinde, but I, O Lord, so purpose, my part and portion is (neither do I wish another) to obey thy Word.

I have said.] That is, Resolved.

Vers. 59. I thought on my wayes.] In the original, I thought on my wayes ad∣visedly, seriously, studiously.

Vers. 60. •• made haste, and delayed not.] Did not delay my self, it is in Hithpael.

Vers. 69. The proud have forged a lie against me.] In the original it is Taphlu gnalai sheker, Assuunt mendacium mendacio, they have sowed one lie to ano∣ther.

Vers. 70. Their heart is as fat as grease, but I delight in thy Law.] Fatnesse is put for that which makes the creature to be refractory, Deut. 32. 15. void of all sense, so here.

Vers. 71. It is good for me that I have been afflicted, that I might learn thy Sta∣tutes.] That is, Afflictions are good by event or accident, partly by Gods over∣ruling providence that can turn them to good, and partly by grace in the elect who make a good use of them.

Vers. 81. But I hope in thy Word.] That is, thy promise, whereby thou hast as∣sured me that thou wilt satisfie my desire.

Vers. 89. For ever, O Lord, thy Word is setled in heaven.] Heb. Stands fast, a Metaphor from a Champion, or an Army of souldiers that stand fast and keep their ground.

Heaven and earth are opposed, things below are changed, not above in Heaven.

2. Heaven is put for the Decree of God, Isa. 34. 5. in Coelo used for firmly and without doubt.

3. Established as a pillar, so the Hebrew.

Vers. 92. Unlesse thy Law had been my delights: I should then have perished in mine affliction.] He speaketh in the plural number, as it he had said, Instar omnium, in stead of all manner of delights unto me.

Some think he alludes to 1 Sam. 30. 6.

Vers. 93. I will never forget thy precepts.] Remembring and not forgetting Gods Law often mentioned in this Psalm, implies,

• 1. The Knowledge of Gods word, Jam. 1. 24. Jude v. 5.
• 2. A retaining or keeping of what we know, 1 Cor. 11. 2. Heb. 2. 1.
• 3. A calling back of it to our mindes, termed remembrance, 2 Pet. 3. 1. Isa. 46. 8.

4. A special application of that I know, retain and remember, feel the fruit of such a truth, Jam. 1. 22, 23, 24. as we say, Do you remember me? that is, do what I desired.

Vers. 94. I am thine, save me.] Heb. I am for thee, others are for them∣selves.

Vers. 96. I have seen an end of all perfection.] Not in the concrete, of perfect things, but in the abstract, of perfection, and of all perfection.

But thy Commandment is exceeding broad.] That is, exceedingly broader than any of those perfections, I cannot see the end of it, and I know it shall never have an end; there is a vastnesse of purity and spiritualnesse in the Law.

Vers. 98. Thou through thy Commandments hast made me wiser than mine enemies: for they are ever with me.

99. I have more understanding than all my teachers, for thy testimonies are my Meditation.

100 I understand more than the Ancients: because I keepe thy precepts.]

There are three steps or gradations: David saith,

• 1. He is wiser than his enemies, it taught him how to out-wit them, though sub∣til and malicious.
• 2. Then his teachers, they read it but perfunctorily.
• 3. Then the Ancients, who have their own and others experiences. See Job 32. 8, 9.

Vers. 101. I have refrained my feet from every evil way.] That is, my affe∣ctions, from the love and delight of evil.

Vers. 109. My soul is continually in my hand.] That is, I go in danger of my life. See Judg. 12. 3. So the Chaldee explaineth it, My soul is in danger, as if it were upon my hand.

Vers. 111. Thy testimonies have I taken as an heritage for ever.] Testimony is usu∣ally put for the whole Word of God, Psal. 19. 7. It is called the testimony of God, because it is that by which God testifieth his will to the sons of men; sometimes it is called the counsell, will, and minde of God, the record, 1 John 5. 11. therefore those that hold forth this testimony are called the witnesses▪ of God, Rev. 11. 3. and they that suffer for it, Martyrs: All Divine truths are to be examined by this, Isa. 8. 20. Rom. 3. 21. Act. 10. 43. 2 Because it is that which shall testifie against men, Rev. 20. 20.

An heritage for ever.] Et hic, & in futurum. Hieron.

Vers. 113. I hate thoughts.] So the Hebrew: He means wicked and sinnefull thoughts, the most secret and lowest offences, not only dislike them, but perfectly hate them.

Vers. 116. And let me not be ashamed of my hope.] As shame ariseth from doing a thing against known light, and common principles, so also from loosing or suf∣fering a thing against known hope, and common expectation.

Vers. 121. I have done judgement and justice.] That is, have done judge∣ment justly, exactly; judgement against the wicked, and justice toward the good.

Vers. 126. It is time for thee, Lord, to work, for they have made void thy Law.] The Hebrew word signifies to abrogate, disanull, to take away the force and strength of a thing, they live as if there were no Law.

Vers. 129. Thy testimonies are wonderfull, therefore doth my soul keep them.] I have high thoughts of thy testimonies, I look upon them as glorious things: I see much of thy self in thy testimonies, and therefore doth my soul keep them: He doth not say, therefore do I keep them, but my very soul is in keeping thy testimonies. Idcirco lubens & ex animo me iis observandis totum addico. Muis.

Vers. 130. The entrance of thy words giveth light.] The first entrance into them.

Vers. 136. Rivers of waters runne down mine eyes, because they keep not thy Law.] Davids grief is set out by the quantity, and cause of it; the quantity is expressed in that hyperbolicall phrase, Rivers of waters; an hyperbole, like that Psal. 6. 6. yet not false or feigned, his sorrow was very great, and withall constant, in that it did shew it self by continuall and abundant streams of tears. The cause, because they keep not thy Law: They, some referre it to eyes, the immediate antecedent, so Simeon de Muis. Rather because men: More particularly, Saul and his Cour∣tiers, vers. 139. See vers. 58. To keep the Law is to observe it diligently, retain it in their hearts, and practise it.

Vers. 137. Righteous art thou, O Lord, and upright are thy judgements.] So the

Emperour M••uritius confessed in the same words, when he saw his children slain before his face, and was himself after them to be slain by Phocas.

Vers. 143. Thy Commandments are my delight.] They are to me in stead of all delights and pleasures in the world.

Vers. 152. Concerning thy testimonies I have known of old, that thou hast founded them for ever.] God intended the [Word as an everlasting monument of his Will.

Vers. 160. Thy Word is true from the beginning, and every one of thy righteous judgements endureth for ever.] A great expression.

Vers. 161. Princes have persecutedme without a cause: but my heart standeth in awe of thy Word.] That is, I did incurre the displeasure of the greatest men, and they vented their dislike against me, yet I never complied with them.

Vers. 165. Great peace have they which love thy Law, and nothing shall offend them.] Abundance of peace, inward comfort, sweetness, contentment, though not out∣ward peace, and nothing shall make them turn from the Commandment of God, Matth. 11. 6. else David was sensible of outward evils, vers. 143. and spiri∣tuall 158.

Vers. 168. I have kept thy precepts and thy testimonies.] viz. sincerely and con∣stantly.

Vers. 173. For I have chosen thy precepts.] viz. before all things. The word sig∣nifies to choose upon triall and examination.

Vers. 175. Let thy judgements help me.] He speaks not of judgements executed, but of doctrinall judgements, the doctrine of the Gospel, and promises of grace.

PSAL. CXX.

A Song of degrees.] Canticum excellentissimum, an excellent Song, Junius, as the Hebrew word will well bear.

Among the Jews themselves these fifteen Psalmes were distinguished and digni∣fied by the name of Psalmes of Degrees, either from ascent into the Temple, in∣tension of the spirit, or elevation of the voice, or for their excellency.

Some will have these fifteen Psalmes together to have the name of Songs of Degrees, 1. From the history, because they were penned, or at least repeated and sung by the Jews in their ascending or coming up from Babylon into their own Country, and this conceit is the more probable, because some of the Psalmes speak expresly of their return from Captivity.

Others deduce it from the Ceremony or Rite used in the singing of them, who say that the Priest sang these Psalmes upon the stairs or steps, as they marched up into the house of the Lord, which were fifteen steps between the peoples Courts and the Priests, and these Psalmes were sung in order, as they went up those steps; so Grotius: See Ezek. 40.

A third sort from the musick they say these Psalmes were sung with, ascensions or raising up the voice by degrees: as it is said, the Levites praised God with a great voice, or a voice on high, 2 Chron 20. 19.

4. From the matter and speciall contents of them, the verses of these Psalmes be∣ing like the rounds of Jacobs ladder, on which we may ascend up to heaven, as the Angels did upon that.

Vers. 4. With coales of junip••r .] They burn hot, last long, and give a sweet smell, so Gods judgements.

Vers. 5. In, or with the tents of Kedar.] The Chaldee turneth it, Arabians, they dwelt in tents in the wilderness as shepherds.

Vers. 7. I peace.] So the Hebrew, as if his spirit were transformed into peace. See the like phrase, Psal. 109. 4.

PSAL. CXXI.

Verse 1. I Lift up mine eyes unto the hills, from whence cometh my help.] That is, towards Sion, or rather heaven, Heb. 9. 24. This Psalm seems to be written when he had warre with Absalom, saith Grotius.

Vers. 2. My help cometh from the Lord, which made heaven and earth.] A speech of contempt: Looks for help no other way.

Vers. 3. He will not suffer thy foot to be moved.] viz. to thy ruine.

Vers. 4. Behold he that keepeth Israel shall neither slumber nor sleep.] Non dormi∣tabit, ac multo minus dormiet. Bucer. Muis. He shall be so farre from sleeping, that he shall not so much as slumber. The phrase is taken from watchmen, who stand on wals in time of warre, to foresee the approach of enemies and give warn∣ing, they may be treacherous or sleepy; The Capitol of Rome had been taken by the Gaules, if the Geese had not been more waking than the watchmen of the walls.

Vers. 5. The Lord is thy shade upon thy right hand.] That is, protection, comfort and refreshing from heat, Isa. 25. 4. & 4. 6. Num. 14. 9.

The French and we say, ready at hand.

Vers. 6. The sunne shall not smite thee by day, nor the moon by night.] The stars have, in reference to the curse, severall noxious influences, they shall nourish and

cherish the Saints, they shall have benign influences on them.

The Sun and Moon being rulers of day and night, Psal. 136. 8, 9. imply all other things whatsoever; but this hath reference to Gods protection of Israel in the wi••••••••ness, Exod. 13. 21. Isa. 4. 5. Ainsw.

〈◊〉〈◊〉 ••hose hot regions, as the heat of the day was intolerable: so the cold of the night was hurtfull. He means God would drive away all evils, at what time soever they came.

Vers. 8. The Lord shall preserve thy going out and coming in.] That is, prospers all thy actions at home and abroad, Numb. 27. 17. 1 King. 3. 7. 2 Chron. 1. 10. See D••ut. 28. 6. 2 Sam. 3. 25. Act. 1. 21. & 9. 28. Vitae actiones Scriptura egressum & ingressum vocat. Bucerus.

Thy going out.] To warre.

And coming in.] That is, returning into thine house, when the warre is ended. Muis.

PSAL. CXXII.

Verse 6. PRay for the peace of Jerusalem.] The originall words have such elegancy here, as (I think) all the Scripture cannot parallell this verse. The words do so excellently answer one another in matchless Paranomasie: It is in English unexpres∣sible, Shaalu Shel••m Jerushalaim.

PSAL. CXXIII.

Verse 2. OUr eyes are upon the Lord our God.] For direction and protection. Vers. 4. Of those that are at ••ase.] Not taken for absence of pain, such as are drencht with pleasure.

PSAL. CXXIV.

Verse 3. THen they had swallowed us up] or down, quick. A metaphor taken from ra∣venous beasts that devour their prey so suddenly, that it seems to go quick down their throats.

PSAL. CXXV.

Verse 2. AS the mountains are round about Jerusalem, so the Lord is round about his people, from hence forth even for ev••r.] Heb. 13. 5. As the City Jerusalem is every where compassed with mountains, so God compasseth and will for ever compass the Church.

Vers. 3. Least the righteous put forth their hands unto iniquity.] Noting, that if the godly should be too much afflicted, they could not hold out, but would turn aside to sinfull courses. See Deut. 20. 18.

Vers. 5. As for such a•• turn aside unto their crooked waies.] Ainsworth renders it, crcokednesses; it signifies to be crooked in his way, serpentum more, as Numb. 22. 23.

PSAL. CXXVI.

THis Psalm was penned after their return from Captivity out of Babylon. This Psalm is divided into Halelujahs and Hosannahs, Praises and Pe∣titions.

Vers. 1. Zion] The people of God, the Ark was there placed, and there God was worshipt.

We were like them that dream.] That is, we, as it were, forgat what our state and condition, but lately was; as a dreamer forgets how it was with him, did not know whether it was true or no, we were so amazed with the greatness of the deli∣verance.

Dreams are 1. Things unthought of. 2. Unlaboured for. 3. Of strange things, Jacob of a ladder reaching to heaven; that a Heathen King (Cyrus) of his own accord, on a sudden should give them commission to return out of Babylon, Ezra 1. 1. See Luke 24. 41. Act. 12. 9.

PSAL. CXXVII.

IT is a Psalm concerning Salomon, whom David foresaw to be his successor, he is called Jedidiah, 2 Sam. 12. 25. that is, beloved of Jah, so here. Vers. 2. I••did his beloved or dearling, it hath reference to Salomons name.

Vers. 2. For so he giveth his beloved sleep.] So, how is that? that is notwithstand∣ing all the hard labour and pains they take, yet the Lord giveth them sleep, and sleep makes them forget all their former labour.

Some say it should be translated, For he rightly giveth his beloved sleep, as the same Hebrew particle is used elsewhere, Numb. 27. 7.

He means not bodily sleep, but a quieting of the soul in God: Some mysticall Divines speak of obdormiti•• animae in Deo.

PSAL. CXXVIII.

Verse 2. FOr thou shalt ••at the labour of thine hands.] That is, the fruit of thy labours, or thou shalt take delight in the very labour it self, as Christ saith, It was his meat and drink to do his Fathers will.

Vers. 3. Thy wi••e shall be as a fruitfull Vine by the ••ides of thine house.] The Vine tree brings forth liquor of the Vine, most profitable to nourish the body, and cheer the heart.

Secondly, Fruitfulness is commended in the Vine tree, so in women. 1. Not a wanderer abroad, as Dina••, but a house-wife. 2. In the house side, not the house top; she is in thy side who was taken out of thy side. 3. The Vine is of a bending and yeelding nature, so she must be flexible to her husband. 4. A Vine is an ex∣cellent shade against the schorching Sun, so should she refresh her husband in his greatest misery.

Thy children like Olive plants round about thy table.] He mentions here the Vine and the Olive, two of the best fruits, the one for cheering the heart, the other for cleering the face, Psal. 104. 15. the one for sweetness, the other for fatness, Judg. 9. 13. Christ himself is compared to these two trees, John 15. 1. Rom. 11. 24.

• 1. Numerous, round about.
• 2. Legitimate, one cannot graff any thing in an Olive, but the Olive.
• 3. Flourishing, that is alwaies green, Psal. 52. 10.

That he faith, about thy table, he expresseth the delight which they bring to the Father, while many of them, and those pretty ones, stand alwaies in his sight.

Vers. 5. The Lord shall bless thee out of Zion.] That was Gods speciall re∣sidence.

PSAL. CXXIX.

Verse 8. NEither do they which go by say, The blessing of the Lord be upon you; we bless you in the Name of the Lord.] Shewing evidently, that it was a good and commendable custom of the people of God then, to crave Gods blessing on the corn, grass or other fruits that they saw upon the earth, in these or the like words, God bless it, or God save it.

PSAL. CXXX.

Verse 3. IF thou Lord shouldst mark iniquities: O Lord, who shall stand?] That is, rectus in curia. It is the posture of those that would boldly defend their cause.

Vers. 6. My soul waiteth for the Lord, more then they which watch for the morn∣ing▪] As the wea••y Sentinell which is we•• with the dews of the night, waits for the appearance of the morning, or as the Levites watched in the Temple when the morning would come, that they might be taken off from their work.

Vers. 7. With him is plenteous redemption.] From all ••in••e, and all the conse∣quences of it.

PSAL. CXXXI.

Verse 2. AS a childe that is weaned of his mother, my soul is even as a weaned childe.] See Isa. 32. That is, was carefull of nothing, as a weaned childe, and as he de∣pends on his mothers ••are, so doth he commit the event to God, and wholly depend on him.

PSAL. CXXXII.

Verse 8. ARise, O Lord, into thy rest, tho••, and the Ark of thy strength.] The royall Prophet having setled himself in his Kingdom, according to his own desire; and besides, having after many wandrings to and fro, at length brought back again the Ark unto Jerusalem, maketh here most zealous and devout prayers to God for the continuance of his favour both to the Church and Commonwealth committed to his Government.

Vers. 9. Let thy Priests be cloathed with righteousness.] The Priests had linnen cloathes reaching down to their feet, so Christ our Highpriest, Rev. 1. 13. Linnen signifies righteousness in the Scripture, Rev. 17. 8. To this David alludes here. To this petition here God answers, v. 16. and to Davids petition, v. 10. God an∣swers, v 17. to the end of the Psalm.

Vers. 11. Of the fruit of thy body.] Thy womb or belly, th•••• is, thy children•• See 2 Sam. 7. 12. This prophesie respecteth Christ, Act. 2. 30.

PSAL. CXXXIII.

Verse 1. BEhold how good and how pleasant it is.] How good, that is, how much would come to the persons by it; by way of admiration, and how pleasant!

Omne tulit punctum qui miscuit ••••i•••• dulci.

Some things are good which are not pleasant, as afflictions, repentance, self∣deniall, rendring good for evil; some things pleasant which are not good, as sen∣suall pleasures; some things neither good nor pleasant, as envy, despair, impa∣tience; some things both good and pleasant, as the happiness in heaven.

Vers. 2, 3. He useth two comparisons answering to good and pleasant; the se∣cond verse answering pleasant, the third answering to good.

Vers. 2. It is like the precious oyntment upon the head, that ran down upon the beard, even Aarons beard, that went down to the skirts of his garments.] It signifies that the spirituall oyl was first of all poured upon our Head Christ, and from thence consequently derived to all his members.

Vers. 3. As the dew of Hermon, and as the dew that descended upon the mountains of Zion, for there the Lord commanded the blessing, even life for evermore.] Hermon was a very fruitfull hill, inter pascua celebratur.

T••er••] Where brethren dwell in unity.

Commanded] Appointed and sent effectually. See Psal. 42. 9.

PSAL. CXXXIV.

Verse 3. THe Lord that made heaven and earth, bless thee out of Zion.] He doth not say, The Lord that made the earth, bless thee out of heaven, nor the Lord that made heaven, bless thee out of heaven, but bless thee out of Zion, as if he would teach us, that all blessings come as immediatly and primarily from heaven, so medi∣atly and secondarily from Zion, where the Temple stood.

PSAL. CXXXV.

Verse 6. WHatsoever the Lord pleased▪ that did he in h••aven and in earth, in th••s••••s, and all deep places.] A holy Minister said, that Scripture did ••••••ch con∣tent him; Such a thing pleased God, said he, why should it not please me.

PSAL. CXXXVI.

Verse 10: To him that s••••••te AEgypt in their first-born.]

Here are four particulars:

• 1. God hath judgements for a whole Nation, Exod. 12. 30.
• 2. God punisheth his enemies in what is neerest to them, Zech. 12. 10.
• 3. God proportions his judgements to mens sins, Exod. 1. they drowned the Is∣raelites first-born.
• 4. This judgement brake Pharaohs heart.

Vers. 11. And brought out Israel from among them] The bondage of the Israelites was great,

• 1. In regard of their bodies, it is called an iron-fornace. See Exod. 3. 7, 9.
• 2. In regard of their souls, great Idolatry; The AEgyptians worshipt almost every thing, the Crocodile, River, Ox, Herbs in the garden, Rev. 11. Rome is cal∣led AEgypt, this was therefore a great deliverance.

Vers. 13. To him which divided the Red Sea into parts.] Or, Divisions. By the Jews tradition, the Red Sea was parted into twelve several parts, for every of the twelve Tribes to goe thorow. But Bucer and Muis mislike that Interpre∣tation.

Vers. 14. And made Israel to passe thorow the midst of it.] He shews for whom this was done, Israel, Exod 14. 22, 29. not the AEgyptians, Heb. 11. 29.

2. God gave Israel courage and faith to venture, Heb. 11.

Vers. 15. But overthrew.] Shook them off in the original, as a man would shake a worm off his garment.

Ainsworth and Grotius render it Shook off. See Exod. 14. 27.

PSAL. CXXXVII.

Verse 6. ABove my chief joy.] Heb. The head of my joy.

PSAL. CXXXVIII.

Verse 1. BEfore the gods will I sing praise unto thee.] The Kings and Princes of the earth, as vers. 4. called gods, Psal. 82. 1, 6. before such David used to confesse the Lord, Psal. 119. 46.

Vers. 2. For thou hast magnified thy Word above all thy Name.] The Name of God appears in his great work of Creation and Providence:

• 1. Because there is more of God discovered in his Word then in his works.
• 2. He works greater things by his Word then by his works, converting the soul, and comforting afflicted consciences.
• 3. Gives it authority over the conscience.

PSAL. CXXXIX.

Verse 3. THou compassest my paths.] That is, markest me which way soever I goe.

Vers. 13. For thou hast possessed my reins.] That is, my secret cogitations, for the kidneys lie in a hid and secret place of the body, Jer. 12. 2.

Vers. 14. For I am fearfully and wonderfully made.] Made, as it were, and com∣posed altogether in wonders.

Vers. 15. My substance was not hid from thee, when I was made in secret, and cu∣riously wrought in the lowest parts of the earth.] So he cals the womb; because curious work-men, when they have some choice piece in hand, perfect it in private, and then bring it forth to light for men to gaze at.

Vers. 17. How precious also are thy thoughts unto me.] Some expound it of the thoughts he had of God, he valued nothing so much as high thoughts of him. See vers. 18.

Others interpret it of Gods thoughts of him, comparing it with Psal. 40. 5.

Vers. 22. I hate them with perfect hatred.] I hate the wicked, that is, so farre as wicked, viz. their practices and actions, not their persons.

Vers 24. And lead me in the way everlasting.] That is, lead me by heavenly light in my whole life, the way of my age.

PSAL. CXL.

Verse 3. ADders poison, or the poison of Aspes is under their lips.] See Psal. 14. 1, 2, 3. Rom. 3. 15. that is, the words which come from their lips, are more hurtfull than the poison of Asps.

Vers. 11. Let not an evil speaker ••e established in the earth.] Heb. A man of tongue, that is, a pratler or evil speaker, that hath tongue at will to use and abuse.

Evil shall hunt the violent man to overthrow him] The evil of sinne. 2. Of pu∣nishment. 3. Satan.

There are four things in hunting.

• 1. A great deal of Industry.
• ...

• 2. Art.
• 3. Pleasure.
• 4. That the creature taken may be destroyed.

PSAL. CXLI.

Verse 3. SEt a watch (O Lord) before my mouth.] Or, Ward, custody, to keep me from speaking amisse.

Vers. 4. Let me not eat of their dainties.] Some understand it of their sins. Others of their flatteries, they will flatter thee in a way of sin.

Vers. 5. Let the righteous smite me.] Or, Hammer me, the same word with that which is spoken of Jael when she slew Sisera, Judg. 5. 26. with a deserved censure, as if he had said, If I have done amisse, let me hear of it, yea, let me smart for it by a faithfull reproof.

It shall be an excellent oyl.] As oyl for my head, to annoint my head with, or head-oyl, most excellent oyl, as Cant. 4. 14. & Ezek. 27. 22.

PSAL. CXLII.

Verse 4. I Looked on my right hand.] A Scripture very remarkable.

The right-hand is the great instrument of action, therefore assistance given is said to come on the right-hand.

PSAL. CXLIII.

Vers. 4. MY heart within me is desolate.] Laid waste or become a wildernesse. The word in Hithpael signifies to lay ones self waste, void of comfort.

Vers 6. As a thirsty Land.] As in a dry Land parcht with the heat of the Sun, there is a great want of moisture, so in our souls must be retained a sense of the want of the graces of God, with an hearty sorrow of our want, we must feel our selves even dried and parched with the heat of Gods wrath due unto our sinnes, untill the sweet waters flowing from the Sanctuary have graciously refreshed us.

2. As a dry Land parched with drought gapeth and openeth it self wide, as if it would swallow up the Clouds, for rain: So must our hearts preserve within them an earnest appetite, and insatiable desire after Christ and his merits.

Vers. 10. Lead me into the Land of uprightnesse.] Some expound it of heaven, both the uprightnesse in this life and heaven.

PSAL. CXLIV.

Verse 1. WHich teacheth my hands to warre, and my fingers to fight.] That is, gave him that skill, courage and successe in the warre, that he got a com∣pleat victory.

Vers. 4. Man is like to vanity.] Adam damah la hebel, Adam is like to Habel man to vanity. Adam the earthly man, what possession (Kyman) soever he gat, all is Habel vanity. Broughton of the first ten Fathers.

Vers. 8. Their right-hand is a right-hand of falshood.] Either referre it to their oaths to God, so Glassius. When they sware to him, they used to lift up their right∣hand, Revel. 10. 5. Or their Covenant with men, their manner was to give the right-hand when they made a Covenant, Ezek. 17. 8. men whom neither oath to God, nor their Covenant with men would hold.

Vers. 11. Deliver me from the hand of strange children.] The Jews.

Vers. 12. May be as corner stones polished after the similitude of a palace.] Or, Tem∣ple, so the LXX.

Vers. 13. Affording all manner of store.] The Chaldee Paraphrast paraphraseth it ab anno in annum, from one year to another. Ainsworth renders it from meat to meat, or from sort to sort, that is, all sorts and store of victuals.

Vers. 15. Happy is that people that is in such a case: yea happy is that people, whose God is the Lord.]

David having prayed for many temporal blessings in the behalf of his people, from vers. 12. to this verse, at length he windeth up all indeed with this Epiphonema or conclusion, Blessed be the people that are in such a case: but presently comes with an Epanorthosis, or a correcting of his former speech, Yea rather happy is that peo∣ple whose God is the Lord; As if he had said, that indeed is a thing to happinesse in some kinde, but nothing to this, that is but temporal, this eternal.

The Lord is said to be his peoples God two wayes:

• 1. Spiritually, when he takes them into Covenant with himself.
• 2. Visibly, when he takes them into Church-fellowship, so he was the God of Israel.

PSAL. CXLV.

Verse 9. ANd his tender mercies are over all his works.] There is no work of his hands which receiveth not from him some mercy.

Vers. 10. All thy works praise thee, O Lord: and the Saints shall blesse thee.] To blesse and praise differ, praise declareth his excellency, blesse, that is, acknow∣ledge his benefits.

Vers. 18. The Lord is nigh unto all them that call upon him, to all that call upon him in truth.] Which intimates,

• 1. That there is a calling upon God, and not in truth.
• 2. That there is no losse of a prayer which is made in truth, for God is near.

In truth.] That is, in faith and confidence, that they shall obtain the thing which they pray for.

PSAL. CXLVI.

Verse 2. VVHile I live, will I praise the Lord: I will sing praises unto my God, while I have any being.] There is no phrase more usual in the Psalms then to sing forth praises unto God, and it is not used without a special emphasis. For it is one thing to praise, and another to sing praises, as this verse sheweth. This is to pub∣lish, to declare, to speak of abundantly, to utter the memory of Gods great good∣nesse, that one generation may derive praises unto another, as the expressions are Psal. 145. 4, 7.

Vers. 3. Put not your trust in Princes, nor in the sonne of man, in whom there is no help.]

There are two reasons why David instanceth in Princes:

• 1. Because all are apt to idolize men in power, Regis ad exemplum, &c.
• 2. Because David himself had been miserably deceived, he trusted much in the Courtiers of Saul and Jonathan. It is applicable to all sorts of men, therefore it is added, Nor in the son of man.

PSAL. CXLVII.

HAllelujah.] That is, Praise ye Jah. See Psal. 135. 1.

Vers. 1. Praise ye the Lord: for it is good to sing praises unto our God: for it is pleasant, and praise is comely.] There are good things which are not pleasant, as afflictions, Heb. 12. 11. There are pleasant things which yet are not comely, as foolish jesting, Ephes. 5. 4. but singing of Psalms is good, pleasant and comely. Good in its own nature, pleasant to the hearers, and comely to the user.

Vers. 10. He taketh no pleasure in the legs of a man.] Either because the strength of a man lies there, or his agility is manifested there.

Any indowments of a man that are not grace, as the opposition makes mani∣fest, vers. 11.

Vers. 11. The Lord taketh pleasure in them that fear him.] In their persons and services.

Vers. 13. For he hath strengthened the barres of thy Gates.] Against ene∣mies.

Vers. 16. He giveth snow like wool.] Not only because of the likenesse in co∣lour, but also because it warmeth the ground, and preserveth the corn that is sown, Qui dat nivem candidam sicut lanam. Chaldaeus.

PSAL. CXLVIII.

Verse 4. PRaise him ye heavens of heavens: and ye waters that be above the heavens.] Heavens of heavens.] That is, the highest heavens.

Ye waters that be above the heavens.] That is, the clouds praise him, as they are the wonderfull work of God, and give men matter to praise him.

Vers. ••1. Kings of the earth, and all people: Princes, and all Judges of the earth.

12. Both young men and maidens, old men and children.]

He invites all men of every condition, age and sex, lest any should think himself exempt from this duty.

PSAL. CXLIX.

Verse 6. LEt the high praises of God be in their mouth.] When God puts forth high acts of grace, he expects high praises.

Vers. 9. To execute upon them the judgement written.] In the book of God the Lord hath declared against some enemies, as Amalek and the Antichristian party.

PSAL. CL.

Verse 2. ACcording to his excellent greatnesse.] So we reade, but the Hebrew and Greek according to the multitude of his greatnesse, and so Ainsworth.

Vers. 4. Organ.] Or, The Organon, as the Greek translateth it: The Hebrew name signifieth a lovely (or delightfull) instrument: It is one of the ancientest of the world, invented by Jubal. Gen. 4. 23. and an instrument of joy, Job 21. 12. & 30. 31.

Notes

• Jure parva Biblia dixer ••s Psalterium in quo omnia quae in totis Bibliis expli∣catius tradita sunt, mira & jucundissim•• brevitate, in elegantissi∣mum Enchi∣ridion coacta sunt. Luth. Praefat. in li∣brum Psalmo∣rum. Odae istae Davidis di∣cuntur, quòd is multas veteres coll••gerit, multas ipse, psallendi sciens, addiderit, aut per homin••s idoneos addi fecerit. Caeterùm dubitari non debet, quin multa accesterint Carmina posteriorum temporum Esdrà addente. Horum a••tem Psal∣morum inter se distinctio jam olim non eodem est. Exempli causa primus Psalmus in multis exemplaribus cum secundo cohaesit. Grotius. Quicquid Moses vel in historia tradidit, vel in lege praecepit, & quicquid caeteri Pro∣phe••ae vel exhortando ad virtutes, vel futura praedicando, scriptis suis commendarunt, id to••um in Psalmis brevi∣ter, sed perspic••è, comprehensum fuisse animadvertimus: Omnia prorsus in illo velut in magno quodam & com∣muni Thesauro recondita atque conferta sunt bona. Riveti Praefa••. ad Comment. in Psalm. Proph. Ut in Gen∣tilismo Poetae illustres varii suavissimis carminibus magnarum rerum arcana cecinerunt, & inprimis Davidis seculo Homerus sapientissimus Ethnicorum effloruit, ita & in Republica sanctissima certamen fuisse summorum ingeni∣orum in praedicandis Dei magnalibus negari nequit. His omnibus superior David, cujus nomen non intra an∣gustias Palestinae conclusum, sed longe lateque in orbe terrarum, Asia & Africa cumprimis, celebre fuit, quia divino motu mysteriorum maximorum sucubratione occupatus ••ui••. ••orsh••i Dissertat. Theol. Penta Decas. Disser∣tat. 2. Certi sumus quotquot Orthodoxi sumus, Spiritum sanctum esse ut totius Scripturae, ita & Psalmorum autorem. Per ea autem organa hic au••or Psalmos dedisse videtur, quorum nomina in inscriptionibus leguntur. Quibus tamen nulla scriptorum nomina praenotata sunt, hos veteres nostri crediderunt ab iis compositos, quorum proximè nomina in praecedentium Psalmorum inscriptionibus expressa habentnr. Buccri Enarr. in Psal. Praefat. Id quoque veteribus convenit, ab Esdra in unum volumen has sac••as odas collectas & digestas es••e. Id. ib.
• Princeps hoc carmen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quin aucto∣rem tamen ha••es idem suum cum ••lii; p••e••sque Da∣videm re••em & prophetam nulli dubita∣mus. Ser••nertus. Hujus Psalmi paraphrasis Psalmus 119. Here are three gradations concerning sins, Subject••, Qualities, Actions: 1. The subjects, Ungodly, sinners scornfull. 2. Qualities, Counsell, way, seat. 3. Acti∣ons Walk, stand, sit. They rise by steps like a ladder, one round above another. Tres hîc gradus describuntur malè v••ven••ium, eorum qui incipiunt, eorum qui pe••stant, eorum qui planè jam in mala Vita acquiescunt. Grotius. In ••••inu•• istis tota hominum conversatio consi••••it, aut enim ambulat, aut stat, aut sedet. Kimcbius in loc. Mr. Ga∣taker is Cinno l. 1. c. 1. opposeth the gradation, yet many both Jews and Christians, are for it.
• Doth medi∣tate, or shall meditate. That is, usu∣ally meditateth the whole revealed will of God not as opposed to Gospel. Meditatio legis est, non solum in legendis scri∣pturis, sed etiam in his quae scripta sunt faciendis. Hieron.
• Psal. 92. 8. John 15. 2.
• Est autem Mots minutis∣sima palea unde nullam prorsus utili∣tatem homi∣nes capiunt, sed ventus dispellit eam ocius citius suaque agitatione damnum infert, eò quod laedendo verberat fa∣cicm & oculos hominum ultro citroque migrantium. Kimchiu•• in loc.
• Sinners shall not stare in ju∣dicio, so Rab. Kimchi in loc. Vide Gatakeri Cinnum & Grotium: Stare in ju∣dicio, is to be quit in triall, to be found upright.
• He is well plea∣sed with their way, and they shall have good success in what they go about. See Job 23. 10.
• Vere regius est hic Psalmus, à rege, de rege, contra reges, & ad reges, & pro piis quo∣que regibus eo∣rumque subdi∣tis conscriptus. Martinius. Quare non est quae••entis ••em igno••am, aut elicere volen∣tis responsienem: sed arguentis improbitatem & temeritatem incepti, & eventum irritum suisque auctoribus per∣niciosum denunciantis. Hoc innui•• vocula quare: Frustra sunt concurus regum▪ & populorum adversus regnum Christi: nulla eis est tumultuandi causa, rem insipientiae plenam aggrediuntur. Martinius. Vide Jun. lib. 1. Pa••al. 91. de his versibus 1. 2.
• My King in a peculiar way. Decretum scriptum & promulgatum. Vide Dorshei Pentadec. Dissertat. 2.
• Isa. 30. 14. Solent magni Principes si∣milibus verbis obla••a opti∣one suam declarare benevolentiam, Est. c. 5. v. 3. Marc. 6. v. 23. Rivetus in loc.
• See Psa. 86. 10. & 119. 74.
• Bar filius, Chald. pro Be••. Sic Aben Esra & Kim∣chi, & Chri∣stiani omnes, quidam tamen ex Ebraeis referunt ad radicem Barar purgavit. Osculsmini purum, id est, qui purus est, vel purè, id est, corde puro. Hulsius notis in loc. Osculi honor, non solum divinus, sed etiam civilis erat, eoque in potentibus ac for∣tunatis hominibus colendis u••ebantur, quod Hieronymus exponit Adorate, dicam libere non placer. Favet meae sententiae, 1 Sam. 10. 1. Drus. Observat. l. 2. c. 16. Vide Drus. ad disficil. loca, Genes. c. 118. Et Muis in loc. Drus. quaest. & resp. quaest. 82. & Rivetum in loc.
• Titulus Cla∣vis, say the Fathers, the Title of the Psalm is the Key of the Psalm, it opens the whole Psalm. Non est ulla salus isti in Deo planè. Junius There is no help at all for him. The like addition of a letter is in many other places, as Psal. 44. 27. & 92. 16. & 9••. 17. & 63. 8. & 125. 3. Job 5. 16. Ainsw.
• Verbum Sela, LXX. inter∣pretes. Symmachus & Theodotius diapsalma transtulerunt. Aquila verò, semper: & puto musici cujusdam soni esse signaculum, aut certe perpetuitatem eorum quae praedicta sunt judicari, ut ubicunque Sela apponitur: ibi sciamus non tantum ad praesens tempus, verum ad aeternum, vel quae sequuntur, vel quae praecesserunt pertinere. Hier. in loc. Dictionem Selah, plerique interpretum exponunt pro in aeternum, quemadmodum & Chaldaica versio ejus per totum Psalterium. Similiter reddidit & Jonathan Chaldaeus in oratione Abakuk, in hac queque significatione accipi solet in precationibus nostris. Caeterum sapiens Rabbi Aben Ez a (piae memoriae) exponit per vere. Ego autem dico, quod non sit dictio significativa, sed tantum judicium elevandae vocis, & deducitur à verbo Salah quod exaltare significat. Hoc est, in co loco ubi legitur haec dictio, suit elevatio vocis Psalmi. Cujus rei argumentum est, quod non invenitur haec dictio nisi in carmine & Psalmis. Non enim invenies eam, nisi in illo libro & in oratione Habakuk, quae & ipsa carmine conscripta est. Rabbi Dav Kimchi Commentarium Hebraicum In Decem primos •• salmos Davidicos cum versione Lacina è regione per Paulum Fagium. Selah juxta Kimchium elevationem significat est vocabulum musicum, cujus usus, cum veterum musica nobis incognita sit, ignoratur. Hulsius in loc.
• Segreg••vit sibi pium loquitur de se David in tertia persona, id est, segregavit me ut regem me constitueret. Hulsius.
• David speaks of this as of the concurrent judg∣ment and desire of all the Saints. It is both an he∣braism, thy lightsom coun∣tenance, and a metaphor. See Numb. 6. 26.
• See Isa. 9. 3. Judg. 9. 27.
• i. e. Tempesti∣vè faciam ut audias me. Junius. Significantius ad verba accingam, aut ordinabo me tibi, militis instar strenui, qui ad primum quodque tubae signum, paratus ad arma incunctanter exilit. Martin. ••e Roa.
• Psal. 38. 2. Jer. 10. 24.
• Quanquam hyperbolicae sunt loquutio∣nes, non tamen poetice ampli∣ficat David suum maero∣rem sed verè & simpliciter, quam durus acerbusque fu∣crit declarat. Calu.
• Hoc est, AE∣thiopis de Saule Cis filio explanant, quem aiunt AEthiopem ibi nuncupati propter morum improbitatem. Drus. Prov. Class. 2, 3. Saul AEthiopem vocat propter sanguinarios, & tetros, & crudeles meres. Hieron.
• See Numb. 1. 52. & Chap. 2. Allu••it David ad coronam populi quae Regem suum in solenni conventu circundat. Calvin.
• Sicut funda∣mentum prin∣cipium est ae∣dificii ita & suctio primum est, unde cog∣noscitur mise∣ticordia Dei erga homines qua afficit eos mox atque in mundum pro∣dierunt. Quo∣niam paravit ei sanctus benedictus Deus foramen in ma•• illis (matris suae) angustum instar foraminis ejus, non nimium amplum, aliâs enim inundaret lac absque expressione, intraretque in os infantis plus quam necesse esset, quod non fieret sine fastidio, sic quoque si nimis angustum estet foramen, jam difficile estot puero lac elicere, neque hoc ipsum fieri posset absque dolore labiorum suorum, quare omnia in modo & mensura fecit Deus. R. D. Kimchi. in loc. Ex mirabili structura mammarum ad alendos infantes eo alimento cui in utero assueverunt, quas mammas sine ullo magistro attrahunt infantes. Grot. in loc.
• The Apostle expounds it, Heb. 2. 5, 7.
• Quoniam coe∣li & summa facilitate abs te sunt creati, & valde artificiosè conditi, ut su btilia ac pretiosa opera, quae summi artifices non corporis rebore, non manibus, sed summis digitis consiciunt, ut vel maximè pictores ph••ygiones Etz bagnoth à Rad. Tsabang pinxit nomen habet, quòd sint potissimum pingendi instrumentum. Tarnov. in loc.
• Or bi•• Palms, the wicked•• own bands, called the palms or bollows for the secret manner of working. Psal. 17. 4. Rem meditandam summè. Jun. Higgaion Selah est acclamatio vel epiphonema, continens admonitionem de offi∣cio nostro circa mitabilia Dei opera; quod scilicet singulari affectu, & summo studio debemus illa meditati▪ Amos. Meditatio Saela. Paul. Fag. Salus ista nobis meditatio & confessio. R. Dav. Kimchi.
• Psalmum i∣stum non di∣ctavit de sin∣gulari quadam re, sed ut ••it oratio, quam orare potest quivis homo constitutu•• in tribulatione propter inimi∣cos suos. Nar: rat autem in eo vias impii optimentis pauperem, qui non potest seipsum ab eo eripere. R. D. Kimch. Ab hoc Psalmo usque ad 147. discrepant Ebraei à Graecis in Psalmorum citatione. Nos Ebraeos, Pontificii Graecos & Vulgaram Latinam, q••ae ex Graeco traducta est, sequuntur: Qui nobis est 22. ipsis est 2••. causa differ ntiae haec est Graeci Psalmos 9. & 10. in unum confla••unt. Hinc Psalmus nobis 1••. ipsis est 10. Ea dissensio excurri••, usque ad P••. 147. Illum enim rursum distribuerunt in duos. Credo ut 150. Psalmos haberent. Alias tantùm 149 numerassent. Amam Antib Bib••. •• 3.
• The Chaldee saith, in te spe∣rabunt pau∣peres tui.
• Sicut avis quae volat de monte in montem de nide in nidum. Kimchi. Vide Cl. Gatak. Cinnum l. 2. c. 18.
• Videtur David per fundamen∣ta intelligere extrema illa media quibus violentae Saulu persecutioni resistere conabatur. q. d. Omnia mihi subsistendi media prae∣ciduntur. Hulfius in loc.
• A choice expres∣sion.
• Or, Their Faces, in my∣stery of the holy Trini∣tie, See Psalm 149. 2. Ainsworth.
• Corde & ani∣mo duplici, verbis Salustii diceres aliud clausum in pectore aliud in lingua promptum habent. Reperitur & cum negatione, 1 Paralip. 13. 33.
• i. Bona fide unanimiter. Drus Prov. Class. 2. l. 3. Id est, Optimè & saepè nume∣rus finitus pro infinito, ut Prov. 6. 31. Jun.
• Omnis pec∣cans stultus. A•• Pharaoh, Who is the Lord? Haee ••hrasis hunc sensum admi••tere potest. Impius sibi hee persuadere conatur, aut sibi aliter tamen sentienti, & convicto satis impenere satagit, non esse numen, verum hoc ipsum nequit. 2. Impius dicit in corde suo, id est, ita seeum tacite loquutus est impius, non est Deus, vel utinam non estet Deus, Gen 23. 41. in corde dicere, nihil aliud significat, quam ta∣cite secum contendere, & quasi murmurando quippiam profeire. Nisi enim ea phrasis ita acciperetur, non potuis∣set Esaui cogitatio, si tantuni cordis fuisset, non oris citra peculiarem revelationem Rebeccae innotuisse. 3. Impi∣us dicit in corde suo, non est Deus, id est, Deus non est objectum cogitationum ejus, neque circa divina sollicitus est, prophanis intentus; praesertim cum ita vivat, ac si non estet Deus, ac nullo sensu, aut reverentia numinis tan∣geretur, Psal. 6. 14. Paul. Voetii Theolog. naturalis Reformata. c. 2.
• Metaphora verbi sumitur à vinis acidis, nam recedere venuste admodum usurpatur ab Ebraeis de vino quando in vappam resolvitur, ut Hos. 4. 18. Drus. Observat. Sac. l. 2. c. 11.
• i. A tyrannide Satanae & ser∣vitute peccati. Junius.
• It meaneth the integrity that is before God in heart and spirit, GeN. 17 1. Deut. 1••. 13. ••a••th 5. ••••. This must first •••• in the heart, Psal. 119. 80. i••••n in the ways Psal. 18. 33. & 119. ••.
• Non accepit, nemp•• in os suum, at Exod. ••0. 7. Grot.
• Heb. Silver, that is, Money usually made of silver.
• Vide Rivetum.
• In respect of his essential glory. Merita Chri∣sti habent in se gratiam in∣visceratam I••clytis. Arias Montanus. Magnificis in operibus bonis. Chald. Paraph. Magnificis. Junius.
• Vide Gatakeri. Cinnum. l. 2. c. 10. Potabant enim gentes istae sanguinem sacrificiorum, saepè & humanum Grotius. Vide Rivetum & Junium in loc.
• Cor intelligit renes consu∣lunt.
• De his versi∣bus 8, 9, 10, 11 Vide Jun. l. 1. Paral. 88. Act. 2. 25, 26, 27, 28. Net my body in the grave, nor my soul, in statu separato, from the body. Doway notes.
• See Ainsw. Vide ••mamae Antib. Bib. l. 3.
• Ut piensm il∣lam ••aetitiam exprimat Pro∣pheta, u••itur plurali numero lae••i••iarum, ut una si•• instar omnium, & in se comprehendat, veram omnem laetandi materiam, omne laetitiarum genus, & earum copiofissimam abundant••am. Rivet. in loc.
• Hinc ostendo cl••mas••e me quoniam ex∣audisti me. Aug. de Civit. Dei. lib. 11. cap. 14.
• Id est, Studio∣sussimè, ut ho∣mo solet pu∣pillam oculi sui. Sic Deut. 32. 10. Junius.
• i. Observant me & meos. Junius. Declinando & speculando aucupum instar laqueos nobis ponunt. Vide Psal. 10. 10. Hulsius in notis.
• The Saints may have a great part in this life, but it is not their portion.
• i. Optimis re∣bu metony∣mia. Jun.
• Out of the sleep of death, death is a sleep. isa. 26. 19. i. Resurgam è mortuis Junius. Cum tenebrae mortalitatis transierint mane a stabo & contemplabor. Aug. Videbo te perfectissimè ficuti es, & similis ero tibi quum pa••efactus fuerit Christus glorioso adventu suo. Jun.
• The hand of Saul, the palm or flat of the hand, Heb. The fist of Saul.
• Heb. Of Belial.
• Non unum a∣liquem lapsum significat. Some sinne which he more specially was in love with, which he was most easily drawn into, and whereby he had been most ensnared.
• In the three former words, the same word is used both of God and man, but here two divers words. The word that concerns man is used once more, Job 9. 20. Rectè exponit Kimchi juxta perversitatem e us ei retribues. Similis loquendi modus est, Levit. 26. 24. Ostendit Propheta Dei consuetudinem, quòd unicuique reddat secundum opera sua, & sicut cum benignis benignè agere selet, sic qu••que efficiat, ut im∣piis & perversis infoeliciter & perverse omnia cedant, idem Hebraismus occurrit, 2 Sam. 22. 27. Hu sius.
• i. Fortem me reddit. Meta∣phora vel à baltheo, vel ab ipsis renibus sumpta, in quibus Scriptura quandoque vigorem ac robur collocat. Fesselii Advers. Sac. l. 5. c. 9.
• Proverbii forma dicitur de velocissimis: Quod sumptum ab ejus animantis pernicitate quae tanta est, ut AEgyptii sacerdotes in hieroglyphicis non aliter velocitatem significaverint, quàm per cervum currentem, velociores foeminae, cum pondere nullo supervacuo graventur. Drus. Prov. Class. 2. l. 5.
• Lumen na∣turae. Quod sint ho∣minibus veluti praecones quidam sapientiae Dei. Rivet.
• Eructar ser∣monem, i. In∣definenter profundit, ut fons perennis aquas profundit largiter; Metaphora. Junius. Vide Jun. lib. 2. Paral. 16. Rom. 10, 18, 19, 20, 21. Isa. 65. 1, 2. Deut. 32. 21.
• Vide Junium.
• Lumen gratiae.
• Recto fecisse ••••••rces est.
• Hold in by a powerfull and effica••ious re∣straint.
• This hath re∣spect to the Law, which appointed part of the oblation to be burnt on the Altar to God with Oyl and Incense, Levit. 2. 2. Hoc est, Te & preces tuas gratiosè accipiat. Allegorice ad sacrificiorum oblationem alluditur, quibus ignem de Coelo quandoque misit Deus & comburendo in Cinerem conver••it, eoque grata esse sibi declaravit. Glass. Rhet. S••c.
• Ainsworth saith, by the King is meant Christ. Sentiat Rex opem à precibus nostris. Grotius.
• Meliùs in Hebraeo: circumdedi∣sti eum be∣neficiis bo∣nitatis. Grotius. Vide illum in Psalm. 18. 6.
• Pones cum be∣nedictiones. Arias Monta∣nus. Certum est hac loquendi forma exprimi uberem bonorum copiam affluere Regi, utmeritò Divinae be∣nevolentiae exemplar esse possit: vel etiam ut inter precandum vulgò futurum sit ejus nomen celebre ad exem∣plum. Calvin.
• Argumentum Psalmi, e••si aliqua ex par∣te & certis tantum versibus ad Davidem accomodari potest: tamen non dubitamus propriè ad Christum per inere, de quo David per Spiritum Dei prophetavit. Junius. Vide Hieron.
• Christus instar cervae matuti∣no tempore horribi•••• et exagitatus in passion•• sua fuit. Glassi••.
• Cum Christus Psalmi verba recitaret cre∣dendum est ea protulisse ut habentur in Ebrae, ad quod accedit, quod, qui aderant irrisores, abusi sunt paranomasia nominis Eli & Eliae, ut dice••ent Chri∣stum Eliam appellate. Rivetus in loc.
• Non est auxi∣liator, id est, Non tantum qui mihi sit auxilio, sed etiam qui esse possit, qui mihi possit in tantis malis opem ferre praeter te unum, ut inde in∣ferat, tu qui nunquam deseris eos, qui omnibus rebus destituti ad te solum opitulatorem in adversis confugiunt, ne procul discedas à me in extremo hoc & gravi conflictu. Rive••••••.
• Vigorem intel∣ligit quem no∣bis suppeditat radicalis hu∣mor. Calvinus.
• Vide Rivetum & Bit••••erum in loc. Ipsi Masorae auctores in sua marginali nota tale quid annotant, quod luculenter evincit de Christo patiente intelligendum esse versum. Glass. in Philol. Sac. Vide Junium.
• Anima•• uni∣cam vocat, ut & Psal. 35. 17. quòd summo amore etiam complecteretur, sicut pater unicum filium, Gen. 22. 2. Hulsius.
• Disch••ei Ere••z pingues terrae, per metapho∣ram dicuntur divites, potentes & succulenti, ut pinguedo terrae, Gen. 27. v. 28. & 29. abundantiam frumenti & vini significat. Rivetus in loc.
• Rivetus in loc. See Ainsw. Videtur Da∣vid hanc simi∣litudinem li∣bentius usur∣passe, quod ipse curam pasto∣ritiam ali∣quando exer∣cuisset, & quae∣cunque ad eam pertinent propria experientia nota haberet. Rivetus in loc.
• Phrasis est in Scripturis fre∣quens, pro praesentissimo pericul••, ut Job 3. v. 5 & 12. 22. Psal. 44 20. Alludit David ad obscuros recessus aut ferarum cavernas: quo si quis accesserit, statim primo ingressu occurret mortis terror. Calvinus.
• Vide Jun. l. 2. Paral. ••8. Vide Rivetum & Grotium.
• Verba Davi∣dis sic intel∣ligi possunt, ut doceat Pro∣pheta, quisnam ab initio creationis aquae situs fuerit, quod sc. terrae aqua injacea••, Amama Antibarb. Bibl. lib. 3.
• Some say, The God of Jacob should be sup∣plied. Others say, God is pleased to style himself by the name of Jacob, being the God of Jacob. Some say, the children of Israel, when they were in a prosperous and strong condition were called Israel, when in a low condition Jacob, Fear not O worm Jacob.
• Simplicissima interpretatio, ut per fictio∣nem personae pertas Templi jam designati jubeat attol∣lere vertices, ut latior ingressus arcae introducendae fieret. Ita Lyra, Piscator & alii, etiam Calvinus statuit Davidem hic de futura Templi structura concionari Amama Antibarb. Bibl. l. 3. Vide Rivetum & Fessel. Advers. Sac. l. 3. c. 2. Quem locum universim omnes de ascensione Domini, post Justinum Martyrem exposuere. Montacut. Apparat. 1. pag. 60.
• Est & hic Psal∣mus Alphabe∣ticus, ut multi alii in usum pue••orum qui scribere di••ce∣bant. Grotius. Remitte pecca∣tum meum quo∣niam multiple•• est. Chald. Par. Et parces ini∣quitati meae quoniam multa. Arias Mont. Multum est enim, Vulg. Lat. For it is much, Ainsw. O Lord thou art a great God, and abundant in compassion: Its fit for a great God to do great things.
• Some deep thing that a man by his own wisdom and industry could never find out.
• See Job 31. 6. Scimus He∣braeos Renum nomine, quod maxime in hominibus reconditum est, notare. Calvinus.
• Vide Gatakeri Cinnum. lib. 1. cap. 1.
• Id est, ut in∣nocens. Lavabant manus popu∣li illi cum se puros à sce∣lere testabantur, ut Deut. 21. 6. Vide & quae allata ad Matth. 27. 24. Grotius in loc.
• Quum Asaph Hebraeis nunc colligere, nunc perdere signi∣ficet, hoc loco positum esse interpretor pro congerere in acervum, sicut in confusa strage fieri solet. Calvinus.
• i. e. Ad perci∣piendum san∣cta & augu∣st a illius dona, & ad consulendum eum; quae duo sunt piorum officia in Ecclesia. Junius.
• Suitable to that Jer. 3. 22. i. In rebus dubiis consuli∣te & in adver∣sis invocate, fic Deut. 4. 29. Junius. Satis convenit inter interpre∣tes orationem esse defecti∣vam. Calvinus.
• Perinde est ac si dixisset, nullus sum si à me discesse∣ris: nisi tu u∣nus succurras perii. Calvinus.
• Filii fartium, Jun. Filii arietum, Vulg. & LXX. Arias. Mom. Filii arietum sunt secundom Augustinum filii spirituales Apostolorum: Quia ut arietes lanigeri gregis, it a & Apo∣steli Christiani gregis duces fuere., am didicisti Lector cur Episcoporum mitrae bicornes sunt. Amam. Antib. Bibl. l. ••.
• Quòd cervas potissimum nominari qui∣dam interpre∣tes existimant ob dissicilem partum, non displicet. Calvinus. Id est, cervas quantumvis prae angustia utantur dif∣ficiliore partu cogit abortire. Jun. in loc. Vide Drus. Prov. Class. 2. l. 5.
• The Prophet alludes to the mountain of Sion, saith Calvin. i. e. Tu confirmaveras regnum meum, quod ego non cogitabam demen••. Junius.
• Solenne fuit veteri populo, saccum in luctu induere, & quidem non alia de causa, nisi ut reorum more, suppliciter in fordid o habitu ad veniam impe∣trandam coram caelesti judice prodiret, atque etiam scimus Orientales popusos prae aliis ad caeremonias fuisse preclives. Calvinus.
• Petit aute•• liberari in justitia Dei, eo quòd Deus fidem servis sui•• datam praestando, justum se probet. Calvinus.
• i. e. Terminus & status vitae meae Junius. Perinde est ac si dixisse••, Domine, pe∣nes te mor∣tis ac vitae meae arbitrium est & potestas: quanquam non temere plurali numero usum esse arbitror, sed ut casuum varietatem notaret, qua agitatur vita hominum. Calvinus.
• Bonitas hic pro effectu suo capitur. Inter∣rogatio autem vehementia non caret quia non sim∣pliciter praedi∣cat David benignum esse Deum, sed in admirationem bonitati▪ quam expertus erat, rapitur. Calvinus.
• See Psal. 34. 9.
• Beatus, Chald. Par. Beati, Vulg. Lat. LXX. Beatitudines, Arias Mont. See M^r Bur∣gefle of Justi∣ficat. on these two first verses. Qui levatura transgressione. Jun. Hoc in E∣braeo codice verbum è verbo est, Beatus levatus sceleris, & est sensus, cujus levatum, hoc est, sublatum ac condo∣natum scelus est. Drus. in Observat. Sac.
• A metaphor from Merchants, who when they will forgive a de••••, do not put it into the ac∣count or reckon∣ing, and so do not impute it.
• It was a resolu∣tion upon debate with himself, as Psal 39. 1. an inward word in his heart.
• Perkins.
• Vox Christi ad Ecclesiam. Hieron.
• In Domino l••udabit se. Montanus. See 1 Cor. 1. 31. In verbo Domini laudabitur anima mea. Chald. Par. In Domino laudabitur anima mea. Vulg. Lat.
• Id est, Bonum quod ipsis pre∣catus fueram, in me redun∣dabat, mihi contingebat. Fessel. Advers. Sac. l. 4. c. 9. See Ainsw.
• Atrat•••• incur∣vabam me. Arias Mont. Vestes potius sordidae quam nigrae.
• Make secret signes by the winking of the eye. See Prov. 10. 10. & 6. 13. Jun. l. 1. Paral. 81. John 15. 25.
• Chaldaeus dixit scelus impio &c. Itaque scelus quod animo conceperat impius, illud vero est, quod impio suadet proximum timore Dei vacare. Vides quem ille consultorem adhibeat, ut de alterius vita moribusque decernat. Martinus de Roa Singul. l. 3. c. 18.
• Absque addi∣tamento nusquam tor∣rens in bonam partem legitur. Hicro••.
• Ainsworth reads it, extend thy mercy. Draw forth to the utmost in a long and con∣stant series of mercy. See Psal. 85. 6. Eccles. 2. 3. Of the proud man, as the Chaldee translateth it.
• He puts in begging, his seed begging bread, because begging of bread, especi∣ally in the State of the Jews, was a note of utter dereliction, there was an expresse Law that there sheuld be no begger among them.
• Ab aquis du∣cta meraphora, significat, se in peccati•• penitus demersum esse: ac si diceret tam multae sunt ut capu•• meum transcendant, vel superent ca∣put meum, hoc est capillos capitis mei, ut Psal. 40. 13. Drus. Prov. Class. 2. l. 4. In duobus modis accipi potest. Aut enim hoc dicitur ex fimilie••dine eorum, quibus aqua caput transcendit demersis: aut exponendum, transeunt caput meum, id est, pil•••• capitis mei, ac si diceret; numerosiores sunt capillis meis, estque proverbiale, capillis numerosior, quo & alibi idem autor usus est. Drus. Observat. Sac. l. 5. c. 20.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cor meum con∣turbatum est. Prop••••è à me ••vagatur, ut Mercatores facere solent. Vide quod sequitur. Grotius in loc.
• So Crates in Hist. Eccles.
• That is, thou hast exactly measured them out, and they are but short. A hand breadth is the breadth of four fingers. Ainsw.
• Hebel is a soon vanishing vapour, as the breath of ones mouth. To this the Apostle hath reference, James 4. 14. Chappell on Psal. 103.
• Sed primo intuitu absurda videri possit comparatio Dei cum tinea. Quid enim affine habet vermiculo immensa Dei majestas? Respondeo aptissime Davidem hac similitudine fuisse usum, ut sciamus quam∣vis non palam fulminet e caelo Deus, non aliter tamen occulta ejus maledictione consumi reprobos, ac tinea caeco morsu pannum vel lignum absumi••: & simul respicit ad excellentiam, quam dicit quasi putredine corrumpi, ubi Deus infestus est, sicuti preciosissimas quasque vestes sua tabe conficit tinea. Calvinus.
• Aures perfo∣rabant He∣braei servis suis, Exod: 21. 6. qui perpe∣tuum obse∣quium ad mortem usque heris suis promiserant, unde aures alicui perforare docilem & ad nutum perpetuò obsequentem eum reddere. G••aeci habent corpus mihi adaptasti: ubi non ipsa quidem verba sed verborum sensum exprimunt. Cui autem aures perforabantur, habebat corpus ad perpetuum obsequium quasi adaptatum, cujus ista perforatio externuth signum erat & sacramentum. Hulsius. Vide Rivetum in loc.
• Caput libri te∣stamenti vete∣ris, tale sumit exordium: In principio fecit Deus caelum & terram, id est, in Christo domino. Hoc mysterium & Joannes Cernens sic Evangelium inchoavity Joan. 1. 1. In principio erat verbum, & verbum erat Deus. Caput ergo libri intellige principium: quod est Christus Jesus, qui in hoc libri capite nuntiatus est. Hieron. in loc.
• Vide Amamae Antib. Bibl. l. 3. & Dilher. Disput. Acad. Tom. 2. p. 423.
• Loqditur fili∣us de volun∣tate Patris quam fecit quatenus mis∣sus à Patre, & veniens in mundum; missus est autem & venit quatenus homo. Ergo lequitur de voluntare quam fecit quatenus homo est. Haec volun∣tas dicitur apud Johannem cap. 1. v. 34. Opus Dei, quo hominum salus procurata est & adimpleta quae consistit in satisfactione pro omnium peccatis, & conciliatione cum Deo. Hanc Christus perfecit suis actionibus & per∣pessionibus & operibus omnibus quae in carne fecit. Rivetus in loc.
• Metaphora sumpta ab ur∣bium obsidio∣ne, cum undi{que} cinguntur ho∣stibus. Rivetus.
• Quidam stra∣tum vert••r•• ita accipiunt, quasi Deus, ut refocillatio∣nem daret se••vo suo, cul∣citram ejus composuerit, ut aegrotis fieri solet quo mollius recumbant. Alii rectiùs (meo judicio) versum dicunt esse lectum, qui morbo destinatus erat, ubi reddita fuit Davidi sanitas. Calviuus.
• Efferre calcem, Metaphoricè accipitur (meo judicio) pro contum••liosè insurgere in hominem dejectum. Ca••vi••••••. Vide Jun. l. 1. paral. 80. Johan. 13. 18. i. e. Injuria me affecit, metaphora ab equis ••alcitronibus ducta, & est prophetia in Judam proditorem, ut vid••tur, Johan. 13. 18. Hulsius in loc.
• Harts i•• Au∣tum•• are most impatient of thirst, saith Aristotle. Similitudo c••r••i summum desiderii ardorem exprimit. Calvinus.
• His verbis tam malorum gravitas, quam congeries & diuturnitas exprimitur. Calvinus. Comparatio sumpta à magno diluvio, cum apertae sunt cacaractae sive emissaria coeli. Gen. 7. 2. & abyssus maris invocavit, sive attraxit, v••lut alterum abyssum è nubibus. Huic diluvio suas calamitates comparat. Grotius. Vide Uulsium in loc.
• So he cals him the God of his mercy.
• Ad populi contemptum dictum est: pravos enim ac mancos servos solemus fine pretio trad••re. Euthymius.
• Apud omnes in e••pretes Psalmorum, ne Ebraeis quid••m exceptis, in confesso est, Psalmum xlv. Esse carmen Epithalamium, sive nuptiale, idque spirituale, ac in∣telligendum de spirituali connubio inter Christum & Ecclesiam. Rivetus. Vide plura ibid. & Calvinum.
• Salomon the type, Christ the an••itype.
• A similitude taken from the Minc•••• or m•••••• offering in the Law, which was dres∣sed in the frying-pa••▪ Levi••. 7. 9. and there boyled in oyl. Ainsw.
• De fructu la∣biorum Chri∣sti in Evange∣lio intelligen▪ dū est. Glassius.
• The holy Ghost is meant. See Luk. 4. 1••. John 15. 26. 1 Thes. 1. 6.
• Christ is called Gods fellow in reference to his Divine Nature, the Saints his fellow in reference to his humane Nature.
• Per domum Patris & po∣pulum▪ haud dubiè corru∣ptelas omnes intelligit. Propheta, quas ex utero afferimus, vel quas imbibimus ••ala consuetudine. Calvinus.
• Omnis gloria, Heb. Abstracts speak Essences and Excellen∣cies. Nativa pul∣chritudine praedita est, ita utopus non habeat à vestibus & gemmis commendari: quae tamen ipsi ubertim adsunt, ad fimbrias usque. Grotius in loc.
• Pro occultis. Gods hidden ones, an experi∣ment belongs peculiarly to them. See V. 1. The original word Alam signifieth hid, the Greek translateth it hidden ones, or hid things. If it be not re∣ferred to themselves, it seemeth rather to intend the hid counsels of God appertaining to his Church in Christ. Ainsw.
• So the LXX.
• Ambrose.
• Moller.
• Tremel. We may tran∣slate it, He is found, that is, God is present at hand, as Gen. 19. 15.
• By the chang∣ing of the earth, and removing of the Mo••••ts, are often meant the alteration of States and Politics, Hag. 2. 22, 23. Jer. 51. 25. Revel. 6. 14. Ainsw. Qui fidem suā obliviscitur tanquam Chri∣sto dormiente turbatur. Aug.
• In qua duo Angeli tan∣quam tuba il••a ascenden∣te clama•…•… ••ct. 1. 〈…〉〈…〉 Ve•• post vi∣ctoriam qua vicit diabolum, sic ascendit. Unde dicitur, Psal▪ 24. 7. Hieron.
• Mascil tre∣decia•• locis in Psalmis genus car∣••••nis notat, quod ad e∣rudiendum comparatum est. Quasi di••••••, Carmen didacticon. Hulsius.
• Scuta ebraicè dicuntur ma∣gennes à pro∣tegendo. Ea∣dem vox significat Principes quorum munus est protegere populum ac defendere ab omni injuria: Ergo Aquila, ut erat verborum proprietatis observant issimus, non sensum, ut quidam a••ii; sed verbum interpretans ad ver∣bum, scuta dixit, ut Principes significaret. Quia ut scuta corpus: sic illi debent protegere subditos suos. Drus. Quaest. E••raic. l. 1. quaest. 73.
• See Psal. 50. 7.
• Tam filii mortalium, quam fil••i viri. Calvinus. Both sons of ba∣ser man, and sons of noble man. Ainsw. Etiam filii ho∣minis, etiam filii viri. Muis.
• Quia calca∣n••us corporis extremitas est, eujusque rei extremitas vocatur Calcaneus. Et si hoc loco per iniquitatem Calcaneorum intelligat ipsam iniquitatis mercedem, quae in vitae Calcan••o, id est, extremitate impios circundat. Hulsius.
• David hic lo∣quitur de pur is hominibus (nam Christus qui fuit homo & Deus simul, non vidit corruptionem) & de eo quod sit secundum or∣dinem naturae. Quod, Henoch, Ebr. 11. 5. non viderit mortem, hoc accidit contra naturam, Deo ita volente, qui est autor naturae. Sic alibi legimus de aquis, terminum pos••isti eis, quem non transgred••entur, cum tamen se∣cus evenerit diluvii tempore. Drus. de quaesit. per Epist.
• Some reade it, non intelle it, so the LXX, Vulg. Tremel. Grotius. Vide Rivetum.
• God regards him no more than a dog in a ditch.
• Perfecta est pulchritudo ejus. Chald. Paraph. Sion vocat perfectionem decoris honorifico nomine quia Deus Sacrarium illud elegerit, ubi nomen suum invocaretur, & illic ejus imago in legis doctrina fulgebat. Calvinus.
• Deliver thee, therefore he hears. Quae praedica∣bas in Eccle∣sia, non custo∣diebas in vita. Hieron.
• See Hos. 5. 14. Arias Montan. Ponenti vitam, To him that puts his conversation, puts every piece of his conversation in the right order. See▪ Muis in loc.
• Tecabbeseni, David may seem to allude to Exod. 34. 6, 7. where the three words here used for sin are. Id quod macu∣est vesti, illud est peccatum ipsi animae. Muis.
• It is verbum forense, alwayes standing up in his face, and pleading against him.
• He had wro••ged others as well as G••d but he now presented him∣self, as it were, before God a∣lone, and was most of all trou∣bled and grie••∣ed for his sin in regard of the dishonour done to God thereby.
• Hic versiculus totius generis humani casum exponit. Hieron. Jam non modò peccati unius vel plurium etiam, sicuti hactenus, se rerum fatetur, sed altius conscendit, se ab ute∣ro matris nihil aliud a••••ulisse quam peccatum, & naturaliter se totum corruprum esse, & quasi vitiis delibu••um. Ita s••••leris unius atrocitatem reputans in hanc usque cogitationem tractus est, quòd natus peccato, nihil in ••e habe••et sincerum vel integrum. Calvinus.
• Precatur ut à poenis quas commeri••us erat Deus se liberet, sicut leprosi per hys∣sopum vitae so∣cial•• redd••ba••. ••••••. Levit. 14. 6. Grotius.
• See Pro. 15. 30.
• See Isa. ••8. 17.
• Isa 30. 22. Numb. 12. 7. Esth. 7. 8. Thy Spirit] The sense of it.
• Because freely given, acts free∣ly, and makes us free.
• See Gen. 4. 10.
• Id est, P••aebe mihi materi∣am Cantici, & gratiarum actionis igno∣scendo peccato meo. Muis.
• Instar om∣nium.
• Oliva aeterni•• tatis symbo∣lum. Vide Pierium.
• The Chaldes Par. Kimchi, Muis.

  See Ainsworth, Probabile est unum ex auli∣cis proceribus accusari, cujus sancta cum Davide con, unctio & familiaritas vulgo nota esser. Calvimus.
• See Psal. 37. 5.
• The Greek well turneth it, thy care, which phrase the Apostle useth, 1 Pet. 5. 7. The Chaldee saith, Cast thy hope on the Lord.
• Quise dant crudelitati & sanguinis ef∣fusioni. Sic viri divitiarum dicuntur qui addicti sunt divitiis. De Caesaris percussoribus Suetonius, nemo sua morte defunctus.
• That is, my life or person.
• Ego inter im∣manes leones sum. Jun.
• Sc. ••iches. Sc. Pleasure. Obturatio∣nem aurium non propriè intelligit, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 designat; quod fic agat aspis, quasi contemnat carmen, planeque ad illud obsur∣duerit. Sententia Psalmistae ea fuerit, tantum esse suorum hostium furorem, ut non magis profit mitigari, quam moveatur aspis ineantantis carmine. Vide Jer. 8. Vossius de Orig. & progress. Idol. l. 1. parte altera. c. 8, v. 17.
• 1 Tim. 5. 10.
• He not only cals him a God of mer∣cy, but puts in his interest in it, and imployment of it, whatever mercy there is in God, it shall be laid out for me.
• Hoc volunt dicere se im∣peraturos Mo∣abitis & Idu∣maeis, ut ser∣vis. Grotius. See Weemes his Christian Syu. p. 18. That is, I shall subdue them, and trample them under my fe••t as I passe through them. Dickson. See Muis.
• Prepare] or appoint, as his due and ready portion. The Hebrew is Man, a name whereby that prepared meat was called, which God gave his people from heaven, Psal. 78. 24. Ainsw.
• Subindicat fieri quidem posse ut pre∣matur rebus adversis, quia sciebat communibus incommodis se esse obnoxium: sed sibi persuadet casus non fore mortiferos, quia Deus suppo••e•• manum suam. Calvinus.
• He saith not, if riches in∣crease refuse them, but, set not your heart on them. To set the heart is to regard or care for a thing, 1 Sam. 4. 20. & 9.20. 2 Sam. 1. 3.
• Semel Deus in Sinai locu∣tus est majo∣ribus nostris: inde duo colligo longe certissima: Deum & potentissimum esse ad vindicandum injurias suas, & in pios mirè benignum; Exod. 20. 5, 6. Grotius.
• Early in the morning.
• Adhaesit ani∣ma mea post te Calvinus. My soul cleaved after thee. Tantundem valet atque à feris vorati & la•• i••. 1. Calvin Fuller •••• scrip. ef Palest. l. 3. c. 2
• Perfecerunt scrutinium pervestigatum. Arias Montan.
• Sensus huc redit, Deum esse ita be∣neficum erga suos, ut quotidie illis suppeditet novam materiam laudis. Etsi enim se in totum mundum diffundit ejus libera∣litas, peculiari tamen favore Ecclesiam suam dignatur. Calvinus.
• See Isa. 66. 23.
• Ainsworth ex∣pounds it other∣wise.
• Nubes ita metaphorice appellans. Cal∣vinus. The clouds which are Gods Chariot, Psal. 104. 3. from which rain is dropped to cause the earth to fructisie, Job 25. 36. & 38. 26, 27. Paibs hera are properly such tracks as are made by Chariot wheels. Ainsw.
• See Psal. 18. 45.
• Subest haec tacita compa∣ratio inter voluntarium cultum quem praestant fideles, dulcedine gratiae illecti, & servilem coactamque subjectionem, ad quam incredu∣li vitrahuntur. Hoc enim significat mentiri, fieri supplicem non alacri obsequio, neque libere, sed quia necessi∣tas extorquet. Calvinus.
• If I had seen in my heart: To see is to be∣hold with a corrupt affe∣ction, Job 31. 16. Thus God cannot see evil, Hab. 1. 13. Ainsw. Iniquitatem aspicere in corde, non est esse sibi male conscium, sed intentum esse & addictum iniquitati. Quanquam ideo di••er••è cordis meminit Propheta, ut ostenderet non modò puras sibi esse manus, vel se coram hominibus esse innoxium, sed ut coram Deo sibi assereret verae integri∣tatis laudem. Calvinus. See Muis.
• See Psal. 4. 7. & 31. 17. Ubi amoris sui sensum eordibus no∣stris inspirat Deus, & re ipsa declarat se propitium esse, dicitur super nos lucore serena ejus facies: sicuti obnubilari dicitur, dum peccatis nostris offensus, conscientias nostras terret, signaque aufert sui favoris. Calvinus.
• A precious Scripture. Est nomen Jah ut pleri{que} volunt, con∣tractum ex Jehovah & ejusdem sig∣nificationis utrumque deductum à verbo hajab, id est, fuit, quod Deus & per se ••it, & rebus omnibus ut sint largiatur. Rivetus in loc. See Muis.
• A rain of lib∣ralities.
• Virorum est bella gere••e. Virginum au∣tem & mulie∣rum, victorias cantu celebrare. Id usitatum fuit apud Ebraeos, ut triumphanti occurrerent, & victoriam canerent. Exod. 15. 20. Rivetus.
• Tsalmon sig∣nifies shady or dark, so this mount was with caves and trees that grew thereon; but with snow upon it was made lightsom. To be snow-white on Tsalmon, i•• to have light in darknesse, joy in tribulation. Ainsw. See Muis.
• Hic de caelo agi non dubi∣tamus, quod inter omnes creatas res altissimum est, & à quo reliquae alt•••• dicuntur prout magis vel minus ad illud accedunt. Rivetus. Vide Jun. l. 2. Paral. 56. A Sinai in coelum, ut solent reges judicia exercituri, ••tribunal conscendere. Vide Mat. 27. 19. Grotius.
• An expression taken from triumphs of Conquerours after great Victories, it was their custom to give gifts to the people.
• Ut ipsi ha∣bitent in Ec∣clesia tua, se fidelibus tuis aggregent, agnoscentes imperium tuum. Huc referri potest Vaticinium Esaiae 11. 6. Rivetus.
• Psal. 68. 12. Id est, Domini est educere à morte, vel à morte eruere. Significat igi∣tur haec phrasis evasionem aut liberationem à morte. Simili phrasi 1 Cor. 10. 13. Vide 1 Sam. 2. 6. Apoc. 1. 18. Rivetus.
• Capillari in∣cedunt non∣nulli & co∣mam nutriunt, ut horridiores videantur. Superbiam etiam & vanitatem hac phrasi videtur redarguere voluisse. Rivetus in loc.
• Chajah indu∣bitatò non bestiam solùm sed praeter alia caetum seu congregatio∣nem etiam significat, quod per metaphoram fieri Schindlerus docet, à feris in unum congregatis ductum. Increpa congrega∣tionem arundinis, id est, arundiferam, usi••ato Ebraisme Arabs qui aliàs in plerisque LXX. sequitur, nunc ab iis discedit & vertit, Increpa feras quas possedit. Dieter. Antiq. Bibl. Feras arundinis AEgyptias ideo nonnulli dici volunt, quia in arundineto omnium nobilissimo suas sibi voluptates capiebant; & fer••s fuisse vocatos, quia popu∣lum Dei ferarum in morem olim insectati sunt. Et haec certè à proposito non sunt aliena, cum cettum sit AEgyptios fuisse antiquos hostes populi Dei. Sed tamen videtur Propheta non unam aut alteram hostilem nationem notasse▪ sed omnes in genere quae in populum Dei hostili sunt animo. Rivetus in loc.
• 1. Hostium multitudi∣nem. 2. Multitu∣dinis hostilitatem. 3. Utriusque insaniam.
• Vide Jun. l. ••. Paral. 65. Rom 15. 8.
• Haec ultima est impreca∣tio, & omni∣um maxime formidabilis, quae tamen semper impaenitentiam & obstinatam duritiem, de qua nuper loquutus est, sequitur. Calvinus. Vide plura ibid.
• Et adjiciam super omnem laudem tuam. Calvinus Perinde est ac si diceret, Domine quia Pridem ad tua beneficia assuesactus sum, non dubito quin nova accessio novam quoque materiam mihi datura sit celebrandae tuae gratiae. Calvinus. See Muis.
• Judicium est clara & per∣fecta scientia quod cuique sit tribuen∣di; Justitia est constans & perpetua voluntas suum cuique tribuendi. Justitiae & Judicii nominibus formam gubernandi rite compositam intelligit. Calvinus.
• Which is very comfortable and beneficiall. See Ainsw.
• Like a serpent, as is expressed in Mic 7 16. noting hereby great fear and subjection, testified by bowing down their faces to the ground, as is the manner in the Eastern Countries. See Isa 49. 23. Ainsw.
• Sensus est, an∣tequam sol createtur ipse filii nomine appellatus est. Nempe Chri∣stus ab aeter∣no Dei filius fuit: atque tam commodè legi potest filiabit nomen ejus, nempe pater filiabit, hoc est, filium appellabit, filii nomine & appellatione dignabitur. ••apel. Critic. Sac. l. 3. c. 13.
• Tametsi to∣tum orbem moderetur Deus: Eccle∣siam suam, quam tuendam suscepit, propiore intuitu dignatur. Haec ratio est cur Propheta Israelem nominet: atque etiam protinus hoc nomen restringat ad rectos corde, in quo est correctionis species. Calvinus.
• Quoniam verba sunt fu∣turi temporis hunc genui∣num esse sensum existimo, Domine postquam nunc tuo ductu in viam semel reductus sum, posthac etiam regere me perges, donec tandem in gloriam tuam suscipiar. Calvinus.
• Neque in caelo neque in terra ali∣um praeter te quaesivi. I have sought none in hea∣ven or earth besides thee. Jerom. I desire nothing in heaven or earth but thee. Calvin. Thee alone I affect in heaven and in earth. Cajetane. I love nothing with thee. Marlorate. I esteem thee in stead of, and above all treasures. Molterus.
• Psal. 16. 5.
• Cujus sangui∣ne sum redem∣ptus. Hieron.
• Queruntur fideles ablata sibi esse signa gratiae: quòd Deus faciem suam quodammodo absconderit. Calvinu••. The testimony of Gods presence and favour, extraordinary or ordinary. A••nsw.
• Manum in sinum conde∣re otiari est, Prov. 29. 24. & 26. 15. Contrà manum è sinu producere est seriò & accuratè aliquid agere. Fessel. Advers. Sac. l. 4. c. 9.
• See Ainsw.
• Prioris tempo∣ris statum respicit.
• Neque à de∣sertis monti∣bus, saith the Vulgar, from the desart mountains, which lying on both sides of Canaan, include both North and South, as the Chaldee Paraphrase expounds it.
• Quo divina∣rum afflictio∣num modus diversus in∣nuitur. Eadem metaphora Esa. 51. 17, 22. occurrit. Glass. Rhet Sac. Tract. 1. Vinum quia iram accendit, vindictam significat, Esaia 11. 12. Jer. 25. 16. Apoc. 14. 1•• & 16. 19. & 18. 3. & 19. 15. Grotius.
• Quo nomine violenta & praedatoria regna desig∣nat, sicut abinitio scimus, quo quisque plus valebat latrocinando, fines suos magis ampliasse. Calvinus. The Kingdoms of this world, which make prey and spoil one of another, like wilde beasts, Dan. 7. 4, 5, 6, 7. Ainsw.
• B. Smith. Quamvis ini∣tio hostium furor omnia perturbans, quasi tenebras obducat, tandem cessurus in laudem Dei quia eventu palam fiet, quicquid moliantur, nihil tamen posse contra Deum. Calvinus.
• Vindemiat, vindemiabit. Calvinus.
• Quod in Isra∣elitas proprie competit, ad Deum trans∣fert, cujus auspiciis & ductu per aridum maris Rubri sinum transierunt illi. Calvinus.
• Vide Jun. l. 1. Paral. 26. Matth. 13. 35. Nomen M••∣shal graves & insignes sententias Hebraeis significat, quales sunt paraemlae, vel proverbia, & apophthegmata. Quia igitur materia ipsa, si gravis & ponderosa est, expergefacit hominum sensus, mera a••ophthegmata proferre sibi in ani∣mo es••e testatur author Psalmi. Calvinus. That is, in, or with parables, as the holy Ghost expoundeth it, Math. 13. 34, 35. A parable or proverb is in Hebrew Mashal, which denoteth rule, superiority or excellency, because such speeches preuail much in the mindes of men, and are in esteem. In old English or Saxon, it was called A big spell. Ainsw. on Psal. 49. 5.
• Contumaciam denotat & proterviam.
• Panem ro∣bustissimum, ut Tremellius & Junius ••e∣ctè transtu∣lerunt, ad sig∣nificandam naturae An∣gelicae praestantiam & excellentiam▪ Rainold de lib. Apoc. See D^r Willet on Exod. 16. quaest. 23. Verum quidem est, magnificè ideo celebrari miraculum, quo magis detestabilis reddatur populi impietas: quia longè praestantiùs fuit Man è coelo pluere, quam si satia••i fuissent vel herbis vel fructibus, vel alio terrae proventu. Calvinus.
• Quia oris con∣fessio affectu carens, volun∣taria non erat. Calvinus.
• Loquutiones quas usurpat, fragilitatem notant, quia miserabilis est hominum conditio. Calvinus.
• Manum Dei pro virtute per Metony∣miam accipi∣satis notum est. Fuit autem in prima illa liberatione populi, novo & insolito modo extenta Dei manus, quo magis detestabilis fuit populi impietas, in quam nunc invehitur Propheta, pro nihilo ducere, vel statim sepelire quod nulla ve••ustate obsolescere debuerat. Calvinus.
• Or Angels of e∣vils. The Chald. Paraph. transla∣te••b, Sent by the hand of them that do evil.
• Vide Rivetum in Exod. 11. & Calvin. in loc. Dr. Casaub. The orig. cause of Temp. evils.
• See Gen. 4. 2••, 23. Psal. 12. 6. Prov. 6. 21. Matth. 18. 22.
• Fumabis, Calvinus. See smoak for anger, Psal. 74. 1. Videtur tacita esse allusio inter sumum irae Dei, & suffitum qui Sacrificiis adhibebatur sub lege. Calvinus.
• Super popu∣lum, quem dextera, id est, Christus tuus salva∣vit. Hieron. Whom thou lovest, honourest, and powerfully helpest. See Gen. 35. 18. Ainsw.
• Illi canebant tuba in Pas∣cha, Pente∣coste, & See∣nopegia, Hieron. Sub novi∣lunio per Synecdochen alias quoque ferias designat. Quanquam autem quotidie offerebantur Sacrificia, dies tamen Sacrificii per excellentiam nominat, quibus se ex Legis praescripto fistebant fideles ad tabernaculum. Calvinus.
• Monet ne mo∣dicè aut parce sed multa ac magna à Deo pe••amus.
• Chrysost Quum appa∣reat ex sacra historia, mel in cavis rupibus passim fuisse repertum quamdiu florebat Dei benedictio, simplex sensus est, tenorem gratiae Dei continuum & aequabilem futurum fuisse, nisi malitia & sceleribus populi abruptus esset. Calvinus.
• B. Hooper on the Command.
• See Exod. 7. 4. & 22. 8. Vide Junium lib. 1. Paral. 77. Joh. 10. 34.
• Ne hostium insidiis & ca∣ptionibus pu∣temus nos esse expositos, opportunè suggerit nobis Propheta plenum consolationis & spei Epitheton, vocans nos Dei absconditos. Calvinus.
• Let not sin or vain thoughts dwell in you. Shews the strength that comes in by ser∣ving God, Exo. 23. 14, 17. Si cui magis placeat turma, sensus erit, non paucos modò venturos, sed per multas catervas. Calvinus.
• See Rev. 21. 7.
• The creature stands in need of two things, Provision and Protection: For the first, the Lord is a Sunne as full of goodness, as that is of light: For the second, a Shield, Psal. 18. 2. Zech. 9. 12.
• Pax non dici∣tur, nisi quan∣do bellum non est. Hieron.
• Hierosolyma sic dicitur tri∣bus de causis. 1. Quoniam in ea Deus habitabat. Nam in urbe Templum & in Temple area, sedes Dei in terra, aut 2. Valet proverbiali sermone civitas ampla, ut cedri Dei. Aut dicta eo modo, quia Divinitas purè ibi colebatur. Drusius in Observat. Sac. lib. 6. cap. 15.
• Proverbiale hoc, significans maximos mi∣nimóique in hac re esse similes. Grotius.
• ••ontes scien∣tiarum & bo∣norum.
• Quòd inutilis esset ad omnia vitae muncra••- & quasi à mundo aliena∣tus. ••alvinus.
• ••psam Ecclesi am, i•• q•••• ceu Rex sed••bis in aeternum. H••er, Sec Psal. 0. 18
• Which gathered men unto the Tabernacle. Numb 10. 6. because it call'd them to the Or∣dinances of God.
• 1 Sam 18. 13, 14, 30.
• O•• not seaz••▪ as a creditor doth on the debtor.
• Ut Sol ae••er∣nus ita solium, Sol enim per∣petuò du••at nam sequitur vers. 38. ut Luna stabile erit coram me. Idem aliis verbis. Aut potius ••icut splendet Sol, ita solium ejus illustre ac perspiouum erit. Utravis ha••um melior expositio prior, tamen ad postremum sensum Chaldaeus interpres explanat. Et solium ejus splendet tanquam Sol coram me. Drus. Qu••st. Ebraic. l. 3. c. 11.
• Lorinn••▪ in 1 Pet. 1. 3.
• Or refuge in all our travels in this terrible wilderness▪ Exod. 33. 14. Deut. 8. 15. & 33. 27.
• See Hackw. Apol. p. 148. Senectus ipsa morbus.
• A short life, a sure death, and a severe judgme••t is enough to make any trem∣ble. Sensus est: quis plenè novit omnia severitatis tuae exempla? & si quis nosse••, quomodo praetimore & anxie∣tate auderet ea recensere, & verbis exequi? Gro ius.
• Isa. 26. 12. John 15. 5.
• An evil spirit imployed in the pestilence. 2 Sam. 24. 16, 17.
• Dabium non est quin ad Dei promissiones respiciat Propheta, sine quibus nemo in Dei sinum conjicere se auderer. Calvinus.
• Pestilentia meridiana di∣citur quia in primis graffa∣tur in calore Solis intenso, nam & ••er eo attenuatur, ut magis s•• venenum diffundat; & corpora humana magis laxantur, ut faciliùs vene∣num hauriant. Vossius de Orig. & Progres. Idololat.
• Unumquem∣que fidelium alloquitur Pro∣pheta, sicut eti∣am Ps. 34 v. 8. Calvinus. The good Au∣gels are called his, not only by Croation, but by immediate Ministry, they stand before his face, and by grace of perseverance, they fell not from their estate, as the wicked Angels did, and are now confirmed by Christ, that they cannot fall, Col. 1. 17.
• Hoc est, Loco per▪ culi tuto ac illaesus per∣vades. Sum∣ptum ab iis qui per deserta ac solitudines iter faciunt, in quibus venenatae & immanes bestiae, quales hic memorantur. Drus. Prov. Class. 2. l. 2. Significat mortiferos casus quibus obnoxii sumus in mundo. Calvinus.
• Est Rabbino∣rum sententia teste Kimchio in Praefat. Psalmorum, Psalmi hujus autorem fuisse primum hominem Adamum, qui cum creatus esset in parasceve Sabbathi, postridie mane hunc Psalmum dixerit. De Dieu in v. 1.
• Quod à sensu communi ab∣horret, reve∣renter suspi∣cere nos jubet: quia Deus ut obsequium nostrum probet, arcana sua judicia longè supra captum nostrum attol∣lit. Calvinus.
• Notatu dig∣num est, quòd propriè gra∣tiam Dei piis omnibus communem in usum suum accomodat. Calvinus.
• Flourishing is three times mentioned, vers. 12, 13, 14.
• Hath put it on as an ornament.
• Not onely gla∣dio, but robore cinctus.
• Summa est, Deum in flu∣minum strepi∣tu & tempestuosis maris fluctibus virtutem exerere qua nos ad sui reverentiam commovear. Calvinus.
• Doctrina ap∣primè utilis in ••ot•• vitae cur∣su, qui in con∣tinua militia peragendus no∣bis est Calvinus Foelix est, qui Deo mag istro utitur. Hieron.
• Cogitationes vocat anxias, & perplexas cur••s, quibus fuisset obrutus, nisi Divinitus abhibita fuisset aliqua consolatio. Calvinus.
• Primum ver∣bum accipiunt Hebraei pro prosternere to∣tum corpus in tertam, cum extensione manuum & pedum. Alterum pro inclinare caput, cum aliqua etiam corporis inclinatione, Tertium genua inclinare usque in terram. Zanchius de Religione & ejus partibus. Idem ferè habet Junius in Thes. Theol. De Adorat.
• Christ, called by Jeremy, Jer. 23 5, 6. Our righte∣ousness.
• See Isa. 60. 9.
• Proponitur in hunc finem formidabilis c••us Majestas, ut fastum & pravam carnis confidentiam sub se prosternat ac conter••t. Calvinus.
• Habitatio locus paratus, Heb.
• The Greek saith, All ye his Angels. See Psal. 8. 6. Unto this the Apostle seemeth to have reference, Heb. 1. 6. Ainsw. Grotius.
• Vide Calvinum.
• Videtur hic Psalmus scri∣ptus breviter, ejusdem argumenti esse, cujus majus carmen Exod. •• 5. Grotius. Canticum novum, est Dei filius crucifixus: quod ••unquam auditum fuerit. Nova res novum habet canticum. Hieron.
• Hast establi∣shed] Or, Dost establish. It notes a constant act, hast done, and wilt continue to do it.
• Equity, the word signifies rightnesses, or straightnesses. All the directions of Gods word, which hold forth a good conversation of life, because it is a performing of that which Gods understanding hath judged and acccounted fit and convenient to be done.
• A••, or toward the footstool. The Tabernacle is called his Footstool, because of the abasement of the people of God in his service. Id est, Vertite vos versus Arcam, ut mos est Israelitis, Ps ••••8. 2. •• Reg. 8. 44. Dan. 6. 10. Et hoc ipso Psalmo Arca verò dicitur scabellum pedum Dei, 1 Paral. 28. 2. Infrà Ps 132. 7. comparatione coeli scilicet, cujus respectu & terra, maximè verò Judaea, scabellum pedum Dei dicitur, Isa 66. 1. Matth. 5. 35. Thren. 2 1. Grotius. Vide Calvinum.
• See Psal. 25. 14.
• He propheti∣cally intimates the conver∣sion of the Gentiles unto God by the preaching of Christ in the world.
• It is to be un∣derstood rather of the spiritual Creation, than the bodily formation.
• And his we are: •••• the Hebrew in the Margin readeth it. Both senses are good; and the Chaldee keepeth this latter.
• Cantare cle∣mentiam & judicium, tan∣tundem valet ac testari solenni verborum nuncupatione, se forè ••ustum & aequum Regem. Quum dicit, tibi I••h••v•• Psallam Dei beneficio se agnosci•• ad tam prae••larum & honorifioum m••nus esse destinatum quia superbae temeritaris fuisset ultro se ingerere. Calvinus.
• So David is said to do, 1 Sam. 18. 14.
• Vide Calvinum. Est hoc votum David•••• de ra∣tione regnan∣di, quam sibi in animo pro∣posuerat longè optimum, & cujus modum pauci implent reges, etam qui plus Deo debent quam David, id est, Christiani. Grotius.
• That is, Mis∣chievous wic∣ked word or thing. See Psa. 41. 9.
• He would not set himself wittingly and willingly to practise sin. Adversum ab omni scelere se fore pronunciat. Calvinus.
• H••••••e•••• with tongue] That traduceth, or (as the Hebrew phrase is) betongueth. Hereupon a man of tongue is for a pra••••er or calumnia••••••, Psal. 140. 12. A••nsw.
• Hoc notatu dignum est, quia licet op∣timus si•• Princeps, nisi tamen re∣spondeant ministri, ejus innocentia vix ad subditos perveniet. Calvin••••.
• Hoc ideò di∣ctum, quia manè judi∣cia exercebantur, ut diximus ad Job 38. 13. Grotius.
• Quisquis ex Prophetis fu∣erit autor Psalmi, cer∣tum est, eum dictasse pre∣candi formam pro Templi & urbis reparatione. Quod restringunt quidam ad tempus quo impediebatur à vicinis gentibus Templi aedificatio, mihi non placet: potiùs existimo ante reditum populi, quum jam instaret promistae redemptionis tempus, compo∣situm fuisse Psalmum. Tunc enim caeperunt Prophetae Isaiae magis erigere piorum animos, juxta illud vaticinium Jesa 40. 1. Consilium autem Prophetae fuit non modo animare populum ad fiduciam, sed curam & solicitudinem injicere pro Ecclesiae salute. Calvinus.
• Sunt hyperbo∣licae loquutio∣nes, sed quae tamen verè exprimunt quam graviter pios animos sauciare debet Ecclesiae desolatio. Calvinus. In fumo Plant. sensu minus commodo attamen Psal. 37. 20. eadem phrasis occurrit, ubi omnes ita legunt exceptis LXX, & S. Hieron, qui legunt sicut fumus, at Robert. Steph. & Munst. scribunt per Caph sicut funus. Atque sic legerunt LXX & Hieron. item Chald. Paraphras. quos omnes sequuntur recentiores: & sanè haec lectio longè est commodior. Consumpti sunt dies mei sicut fumus, hoc est quam facilè & velociter evanescit fumus, tam facilè & cito perit vita m••a, atque eò alludere videtur Jacobus Epistola c. 4. v. 14. Capel. Critic. Sac. l. 3. c. 19.
• Quae Ebraei exponunt de humore nati∣vo, qui dolore ac maestitia nimium quantum exsiccatur, cum humorem existimant significari vocabulo cordis. Ego veterum sententiam contemnendam non puto, ut illud cor meum percussum est, accipiatur, pro illo, ego per∣cussus sum, & sit sensus, qualis herba sole adusta: sic ego misera aerumna contabui. Sic LXX. interpretes hunc locum convertunt, percussus sum ut herba & aruit cor meum. Drus. Observat. Sac. l. 7. c. 10.
• Quo genere l••c••tionis, extremam maciem denotavit, caro pro cute hic sumitur, contra cutis pro carne Job 18. 13. Drusius.
• Quia aves sunt Judaeis quoque incog∣nitae, simpli∣citer tenere sufficiat, no∣tari hoc versu funestas aves, quae in latebro∣sis montibus ac desertis habitant, quarum adeò amaenus & suavis cantus non est, ut horrorem potius incutiat; ac si diceret, se ab hominum consue∣tudine remo••um similem propè fuisse bestiae sylvestri. Calvinus.
• Ista similitudo luctum inqui∣••tudinis ple∣num denotat. Calvinus.
• Quidam ex∣istimant ju∣tant positum pro conju••ant, sed ••••rare pro conjurare est insolens He∣braeis sermo. Potius hic hoc dicit per me ••uran••, id est, execrantur. Vide Num. 5. 21. Jesa 65. 25. vel jurant per ae••umnam ac miseriam meam. ••rus. Observat. Sac. l. 8. c. 7.
• Dan. 9. 24, 25. Jer. 29. 10.
• His verbis significat me∣morabile fore hoc Dei opus, cujus laus pro∣paganda sit in multas aetates. Calvinus. Respexit ut misereretur. Hieron.
• David summon∣eth all that is in him to bless God for all he hath from him.
• Healing is applied to wa∣ters, 2 King 2. 20, 21▪ Made them wholsom to the land, 2 Chron. 7▪ 10. Make it fruitfull. When it respects man as the object, it is taken 1. Properly, for healing a corporall disease, Ma••k▪ 1. 34. 2 Improperly, for healing from spirituall evils, 2 Chron. 30. 20. Psal. 41. 5.
• Longum esset recensere, quae in hunc lo∣cum commen∣ti sunt inter∣pretes Hebraei, Graeci & Latini: omnes enim asserunt Aquilam se∣nectute confectam, vel ad elementum ignis usque in altum evolare, ibique aduri, & decidere deorsum, ac tunc vitam ejus renovari; vel in altum sese a••tollere, & in praeruptam se projicere rupem, ad quam rostrum allidat, & cùm se in fontem immerserit, solis radiis & calore juvenescere. Croii Specim. Conject. & Observat. in quaedam loca Orig. Iren.
• Exod. 18. 20. Psal. 25. 4, 5.
• Erech apa••im] as you would say, one who hath wide no∣strils, for these who have widest nostrils are most patient, as those who have narrow nostrils are ••asily. Weemes.
• So as they shall never come ••eer us again ••o •••• us hurt.
• Psal. 104. 4. Dan. 7. 10.
• Alludit enim quod & Abra∣ham Esdras monuit, ad lucem primi∣tus creatam, Gen. 1. 3. licet Theodoretus ad lucem illam inaccessam reserat 1 Tim. 6. 1••. & est sanè phrafis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qua Deus luce amictus perhibetur. Gatakeri Cinnus l. 2. c. 17.
• Pluvia nun∣cupatur fru∣ctus operum Dei, id est, nubium, quemadmodum liberi fructus uteri materni. Drusi••••.
• Ut nitidam reddat faciem magis quam oleum est, aut quam oleum reddere solet. Drus. Observat. Sac. l. 3. c. 9.
• Arbores Je∣hov•• nomi∣nat proceras & quae pulchritudine excellunt, Calvinus. Id est arbores procerae proverbiali quodam genere sermonis nam quicquid in suo genere excellit id sacra scripta nomine Dei appellare solent. Sic flamma Domini, civitas magna Deo, cedri Dei, id est, altissimae, potius eae quae proveniunt absque cultura humana: cujus generis sunt abios, pinaster, celastrus, atque similes, quae non solum sponte proveniunt, sed ne cultum quidem patiuntur, cultuque deteriora redduntur, ut Theophrastus scribit. Drus. Observat. Sac. l. 3. cap. 9.
• Chaldaeus Paraphrastes sic interpreta∣tur, quem creasti justis devorandum in convivio, domus mansionum ejus, id est, mossiae, atque his verbis voluit significare cerum Deo creatum esse ut justi & electi exhilarent se eo comedendo in convivio seculi venturi, id est, diebus Messiae Rainold. de lib. Apoc. praelect. 150. Rabbini seribunt Deum quinto di•• creasse pisces duos magni∣tudinis penè interminatae Leviathan appellates, quorum corporum vari••tatem cum ipse secum animo perpen∣deres, veritus ne omnium piscium genus tam magnis piscibus deglutiretur, & ne ab ipsis mare universum navigiis invium redderetur, & sic humani generis commercia penitus tollerentur, si ex ii•• prolos propagaretur, occidit femellam & ex ejus salitis carnibus salsamenta delicatissima paravit justis & electis suis post hanc vitam comeden∣da, mascula vero sibi reservavit, ut cum eo succis••vis dici horis, quotidie luderet, juxta hanc sententiam hoc versu. Rainold. de lib. Apoc. praelect. 27. Balaenam vel cetum pr••cipu•• celebrat quia solum hoc animal sati•• superque formidabilem Dei virtutem ante oculos exhibet, quare & de eo tam longus sarmo in libro Job texitur: Propheta ejus motum Jus•••• nomine designat, respectu Dei: ac si dicer•••• balaenis datum e••••e campum illum in quo se exerceant. Calvinus.
• His strength, that is, his Ark, from which God gave his Oracl••s, Numb. 7. 89. See Psal. 78. 61.
• Ex ea lege saltem id se∣quitur, nefas esse illos at∣tingere, qui∣bus cum Pa∣triarchis hoc commune est, ut appellentur & sint Christi Domini, quales praeter Christum Filium Dei & Reges temporales nulli sunt. Quid quod Pa∣••••iatch•• ob id ipsum videntur dici Christi Domini, quod aliquo modo Reges erant aut Regum instar. Bocharti Epistola ex Kimchio. Vide 1 Sam. 24. 7. & 26 9. 2 Sam. 1. 14, 16.
• ••i••r••••. Moll••r••••.
• The end of all Gods mercies was that he might be glo∣rified in his peoples obedience. See Exod. 19. 4. 3. 6. Deut. 4. ••. 40. & 6. 21, 24, 25.
• There is the emphasis, that sea which God carried them through. Antithesis in∣ter nomen Dei & hominum merita vel dignitatem notanda est: quia Deus seipsum respiciens, causam in nobis minimè reperit qua ad nos servandos flectatur. Calvinus.
• God sent a sud∣den plague, whereby their lives were ta∣ken away. See Psal. 78. 30, 31
• That is, their God, so Jer 2▪ 11. a simili∣tude somewhat to represent God unto them, and to bring his properties to their minde.
• Deus apertio∣nis. The God of Moab and Madian, to whom by Balaams counsell, Israel joyned, Numb. 25. 3. & 31. 16. Rev. 2. 14. Baal signifieth a Lord, Master, Husband, or Patron. Pehor was the name of a mountain where this god was worship••.
• There is justi∣tia personae & causae, this was the later, Num. 25. 7, 8, 9, 10, 11, 12, 13.
• See Deut. 32. 17. 2 Chron. 11. 15. 1 Cor▪ 10. ••0.
• Modus sanan∣di notandus est, quod sci∣licet Deus solo nutu vel mandato morbes om∣nes mortemque ipsam procul abigat. Calvinus.
• Est eis quae∣dam cum dis∣criminibus pelagi non notitia solùm, sed etiam fa∣miliaritas. Sidon. Apollin. l. 8. Epist. Non solum fluctus vasti illi saevientis Oceani cum montibus jucundissimè comparantur (quod nec omisit Virgilius in tempestatis descriptione, Montes vol••untur aquarum) sed & ipsa verbi Mount compositione & pronuntiatione nescio quid arduum & praeruptum, quod pronuntiantibus speciem nitentium quandam ac labo∣rantium ingerit. Casaub. de lingua Saxonica, p 403.
• That is, all evil persons that deny Gods providence, or blame his administration, shall have their mouthes stopped. Ainsw.
• A complaint how few there be that mark these things, and an inti mation that every wise man will observe them, so Jer. 9. 12. Hos. 14. 10. Ainsw.
• Weemes on the Law.
• Ad verbum est, olla lotio∣nis mea, ita malim, quam cum Junio, Piscatore aliisque, meae. Washpot.] Nos vocabulum de servis mediasti••is usurpamus; quorum ad ollas & paropsides in culina proluendas & abste••gendas operâ abuti consuevimus. Verum ad vasa potius quam servitia vates videtur alludere. Melius itaque Ainsworthus noster reddidit, My washing pot, olla in qua loturus sum. Nec desunt, qui ad paludes Moabiticas quae in ea regione frequentes, respectum habitum existiment, quod & Mollerus autumat. Gatakeri Cinnus l. 2. c. 19.
• Vaani tephil∣la, ego au∣tem oratio, sensus est, ego autem etiam vir orationis, id est, orationi deditus. Mayer. de LXX. Hebdom. Dan.
• This is spo∣ken of all his foes, as of one man, or some one spe∣ciall, as Doeg enemy to David, 1 Sam. 22. 9. Judas to Christ, John 13. 2.
• Mat. 22. 44. Mark 1••. 36. See Act. 2. 34. 1 Cor. 15. 25. Heb. 1. 13.
• Sinne, the devil; death it self, 1 Cor. 15. 25, 26.
• Mos erat in Oriente, ut victores victo pedibus sui•• ••ubjicerent. Jos. 9. 24. Grotius.
• Vide Amamae Antibarb. bibl. l. 3.
• They are thus made willing, 1. An Almigh∣ty power is put ••orth in the Ordi••ances of the Gospel. 2. A glorious discovery of holiness.
• In die forti∣tudinis five victoriae tuae] hoc est tem∣pore universa∣lis per totum terrarum orbem Evangelii praedicationis, per quam Satanae regno debellato, & devicto, ingentes populorum copiae tuo regno eaelesti & Evangelicae veritati adduces & aggregabis in decoribus sanctitatis, hoc est, vel in decoris locis, seu in Ecclesia, quae appellatione à veteris Ecclesiae templo deducta Psal. 29. 2. ita vocitatur, vel in decoris vestibus, metaphora it idem a vestimentis sacris, quae sacerdotum propria erant, ad Christianos qui sacerdo∣tes spirituales à Christi constituti, 1 Pet 2. 9. Apoc. 5. 10. deducta, ab utero aurorae, Pagninus, Arias, Jun. & alii vertunt à tempore ascensus aurorae, Tremellius, ab utero, id est, quamprimum per spiritum tuum semine incorrupto verbi regenerati fueru••t in Ecclesia ••••a, & revelatus fuerit in ipsis Dei fi••ius, ut loquitur Apostolus ad Galat. 1. 16. ab aurora, id est, diligent ssimè se sistent tibi: quae diligentia ferè in scriptura hac tempo••is circumstantia notari solet, Job 8. 5. Psal. 68 34. Prov. 7. 15. tibi ros juventae tuae, sc. erit tùm propter mirandum regenerationis homi∣numque conversionis modum: ••icu•• enim roris generatio mira hominum cognitioni est, Job 38. ••8. ita mirandus quoque est regenerationis & conversionis hominum modus, Johan. 3. 8. tum ptopter membrorum Ecclesiae multi∣tudinem. Glassti Onomat.
• Brought Epist. to the Nobility. Se•• Ainsw. Ros juventu∣tis tuae haud dubie ponitur pro multitudi∣ne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tanta quanta est guttarum roris, i. simul etiam notatur jucundi••as conspectus tantae multitudinis, nulla enim species oculis majorem affert voluptatem quàm roris matutini exoriente primum sole. Cameron.
• Multi inter∣pretationem amplectuntur quae Bucero placuit, nempe significari tantum sanguinis fundendum ut bibi possit tanquam ex rivo, id est, ut sanguis caesorum fluat & omnia inundet; & hac phrasi bibere sanguinem hostilem denotari plenam & perfectam victoriam. Num. 23. 28. ••ivetus.
• ••••••bal tor∣rens, ex plu∣viis natus. Christ was to suffer, and so to enter into his glory, Matth. 26. 39, 42.
• Luke 24. 26. 1 Pet. 1. 11. Phil. 2. 8, 9. Descriptio bellatoris ala••ris, qui dum hostes persequitur, non quaerit diversoria aut cauponas ut vino se refoveat, sed aquâ contentus est, quam obiter & rap••im sumit ex quovis quem repe••it non fluvio tantùm, sed & torrente, Sic Christus nullum tempus omifit quo opera Diaboli destruere possit. Grotius in loc.
• It •••• a Proverb, Fimo contem∣p••ior, of one that is most con∣temptible.
• Ainsw. A populo Bar∣baro. Chald. LXX. Vulg. AEgyptii ibi planè innu∣untur. Seld. de Syned. lib. 3. cap. 9. Vide Buxtorfii Lexicon. Talmud. in hoc verbum.
• Eripe nos ty∣rannidi hosti∣um, non glo∣riae nostri no∣minis, sed 〈◊〉〈◊〉 caussâ. Muis. Effice quicquid novisti nomini tuo fore honorificum, non propter nos, sed propter naturam tum, promissionem∣que ••oederis. Junius.
• Hoc & tri∣bus sequenti∣bus versicu∣lis graphice depingit Idolorum, in quibus Gentes fiduciam collocabant vanitatem. Simeon de Muis.
• Ezra & Kimhi hunc versum imprecativè volunt accipi. Alii accipiunt enuntiative, quasi diceretur, Idolorum artifices & cultores non minus sunt stupidi, quam Idola ipsa. Simeon de Muis.
• Bucer.
• Significatur continuus a∣ctus. Mui••.
• That is, thy God, say some. Rest is taken pro tranquillo & composito animi statu, Calv••••••. to its own wo••nted quiet sereue temper. Ress is opposed not to diligence or labour, but fear or doubt. Ergo habuit ante requiem, quam perdidit. Nemo enim convertitur, nisi qui per∣git illuc ubi prius erat. Hiero••. Id est, Ne ampli•••• esto perturbata, sed conquiescito in Deo propter naturam & beneficentiam ejus. Ju••u••.
• Even the Pro∣phets who told me I should be King, have de∣ceived me. Vide Junium. Verum dicit David; ••n mentitur? Si verum est, omnis homo mendax, & hoc quod dicit, omnis homo mendax, verum est, ergo & ipse mentitur, quia & ipse homo est, Si autem & ipse mentitur: ergo hoc quod dixit: omnis homo men∣dax, non est verum. Hiero••. in loc.
• Vide Ju••. l. 2. Paral. ••7. Rom. 15. 9, 10.
• Heb. 13. 6.
• Mag••o scilicet ard••••e, •••• ve∣hementi impe∣tu, & summa vindictae cu∣piditate, Si••••o•• de Mu••••. Tanquam ap••••, quae cum, qui c•••• offendit, conf••rti•• & denso agmine ab omni p••rte aggrediuntur, De••••. 1. 44. & quae in vindictam etiam cum suo damno, i•••• ex••tio ac n••ce ruunt veloci••••i••ae inf••••si••••imae. Vide Pli•••• l▪ 1. ••. 18. T••r••o••i•• in loc. Vide Ju••ium.
• Sic ad verbum legitur in E∣braeo: Ligate festum funi∣bus, festum hic ponitur pro hostia quae die festo immolatut, sane quidem Jesaias idem verbum eodem significatu usurpat, Jes. 29. 1. Drus. observat. Sac. l. 1. c. 16. Festum seu solennitas metonymic••s usurpatur hic pro nostia, agno aut simili pecore, cujus∣modi die festo plerúmque offerebatur. Sic censent Rafi, Ezra, Kim••i. Simeon de Muis in loc.
• See Verses 14, 15, 16, 24, 47, 72, 111, 127, 131, 143, 162. Amongst 176 verses there are scarce four or five wherein there is not some commendation of the Word. I admire, said D^r Olesworth (a little before he died) at Davids gr eio•• heart, who so often in Scripture, (but especially in the 119. Psalme) extolleth the worth and value of the Word of God, and yet quantillum Scripturae, how little of the Word of God had they in that Age, the Pentateuch, the Book of Job, and some of the Hagiographa, how much have we now thereof, since the accession of the Prophets, but especially of the New Testament, and yet alas the more we have of the Word of God, the less it is generally regarded. Fullers History of the Uni∣versity of Cambridge.
• Voluit Author ista varietate appellationum cò plus reve∣rentiae & dig∣nitatis doctri∣nae divinae conciliare. Muis.
• D^r Gouge o•• Heb. 7. 5. Sect. 38.
• See Muis on this Psalm.
• Mutatio personae per Apostrophen ad Deum. Muis. Non tepido corde, nec dissoluto animo, sed fortiter & attentè nos ••ua mandata edo∣cet custodi••e. Hieron.
• Non alia praetermit∣tere, & alia observare est congruum: sed omnia aequaliter custodire oportet: ne in futuro judicio confundamur. Hieron.
• Et si ad tem∣pus relinqui∣mur, non tan∣tum usque∣quaque relinquimur ut pereamus. Hieron.
• Verbo mun∣dandi signifi∣care vult, ine∣unti aetati multas hae••cre sordes & m••∣culas, quas, ni∣si Lex divin••, nihil possit eluere. Simeon de Muis. Hae••et mihi semper in animo tua Lex, ••e unquam ab illa declinem, & qua in re t•• offendam. Simeon de Muis.
• i

  Quamdiu vi. vo peregrè à Domino, 2 Cor. 5. 6. Junius. See Luk. 7. 41.
• Revela oculos meos, Sensus Aperi mihi oculos mentis ut capere possim, ••••que as••equi quae legi tuae subsunt. Simeon de Muis.
• Id est, Falsa & prava dogma∣••••, errores. Simeon de Muis▪
• Legem tuam scilicet. Op∣ponitur hoc priori parti praecedentis versus. Simeon de Muis.
• Id est, Tota vita. Junius. Ec••b propri•• Calcaneum significat. Cum igitur Calcaneus sit oxtrema pars pedis, suspicati sumus Ec•••• etiam finem significare, & Davide•• hoc dicere, s••rvabo eam in finem, hoc est, semper, in qua sententia me confirmavit au••or in∣terpretationis Chaldaicae, & Graeci vertunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ve••bum Ec••b idem ver. 112▪ planè significat. Drus. Observ. Sac. lib. 8. cap. 20.
• Id est, Prae∣cepta tua, ut rem mihi longè charis∣simam avidè tun•• comple∣ctar, & obviis velut manibus excipiam. Simeon de Muis.
• D^r Holesworth.
• 2 Pet. 1. 19. Rom. 4. 16.
• Intelligo hoc de promisso Dei verbis cum Davi∣de per Nathan Prophetam inito, quòd scilicet non esset moriturus ob peccatum. Vide 2 Sam. 12. 13 Simeon de Muis.
• Pars mea Domine, valet illud portio mea Domi∣nus, sed pars ••helck dicitur portio maneh, quorum hoc à conviviis, illud sumptum à partibus haereditatum, itaque pars quandoque haereditas. Drus. Misc. Cent. 2 c. 29.
• Cogitavi seu Reputavi, & diligenter qui∣dem (nam verbum est Piel) facultate mihi primum data, quum duas cernerem vias, unam voluptatis, seu pecca∣ti, alteram virtutis & tuorum mandatorum, utram ingredi melius esset, tandemque suppu••ato damno praecep••icum praemio, & contrà peccati praemio cum damno, in viam ▪me tuorum mandatorum dedi. Simeon de Muis.
• Re cognita, nihil sum cun∣ctatus, sed mox praeceptis tuis servandis incubui. Simeon de Muis
• Or, Composed, adjoyned, so Job 13. 4. Ainsw.
• Mark the oppo∣sition. Compare Acts 28. 27. Ephes. 4. 18. Prosperitate illorum cor, ceu adeps pinguefactum erat, ut ad omnia Dei planè stu▪ pescerent. Bucerus.
• Ezra hunc versum de Dei decretis intel∣ligit, quae fir∣ma & stabilia si••t in Coelis. Kimhi de verbo, per quod Coelos Deus condidit, quod quidem verbum aeternum in Coelis perstabit, siquidem Coeli, eorumque exercitus nunquam desituri sint. Simeon de Muis.
• At such a pinch, in such an ex∣tremity.
• Quippe qui totus sum in tuae Legis studio: ••gitur salvum me ••ac nunc, quum in maximis periculis versor. Simeon de Muis.
• Ad verbum praecepta tua, id est, un••m∣quodque prae∣ceptorum tuo∣rum: ideóque verbum est sing. num. Simeon de Muis. Saul and his Courtiers, A••itophel.
• Haec & si∣milia; •••• quis∣quam ad ex∣terna facta, & non ad animi pii propositum, ac studium referre voluerit, deprehendetur esse mentitus: n••si peccatum contra Uria•• commissum non fuerit contra mandata, testimonia & judicia Dei. Vide Musc. loc. de peccat. Quaest. 3. Joan. 8. 34.
• Eo quòd pa∣ratus sum mar∣tyrium susti∣nere, propter Christum. Hieron. Id est, quotidie in periculum vitae meae vocor, 1 Sam. 19. 5. & 28. 21. Cosaub. in Athen. Vide Junium. Loquendi genus Hebraeum, quod summa pericula significat: quia quod manu tenemus, facilè eripi nobis potest. Sic 1 Sam. 28. 21. Job 13. 14. Grotius in loc. Alii formam loquendi in••e sumptam putant, quod quicquid in manu est, non satis sit tutum, cùm facile aufe••ri, & excidere possit. Simeon de Muis.
• As the Deeds and ••vidence of mine eternall inheritance. Hilder••ham.
• Or vain think∣ers, as the Chal∣dee explaineth it
• See Psal. 33. 5. & M^r Caryll on Job 8. 3. of the difference of these two words.
• Christus est mirabilis, Psal. ••9. 27. & ver∣ba ejus sunt mitabilia, & quidem, ••. Propter Christi manifestationem Job. 5. 39. 2. Propter mysteriorum profunditatem. 3. Propter mirandorum effectuum veritatem. Glass. Onomat.
• Dictio Ebra∣ica qua hic usus David non tam ostium designat quam aperturam sive apertionem; Aperire est clausa recludere, hoc est, obscura illustrare Drusius.
• Ver•• est poe∣nitentia ••ugi∣ter fletibus commissa di∣luere & ablu∣ta non iterare. Micron. Not wrongs and persecuti∣ous against himself, but •••••••••• and wickedness against God did procure his great sorrow.
• Omnia quae mandante te patimur, justa, recta, ac vera sunt, quia aut pro peccatis nostris ingruunt, aut ut probari manifestemur, eveniunt. Hieron.
• Praestantissi∣mum verbum tuum est ipsa veritas. Jun. i. Certissimum est, fidelissimum, constantissimum. Id. ••b.
• Canticum graduum vel ascensionum. Hic est titu∣lus hujus Psal∣m & Psalmo∣rum sequen∣tium usque ad Psal. 135. Quindecimisti Psalmi hoc titulo prae∣notantu••, quia Judaei Captivitate Babylonica ascendentes anno primo Cyri, hos Psalmos elegerunt, quos in itinere sive in ascen∣sione decantarent. Vox Mahhalah sie usurpatur, Ezra 7. 9. Foord in loc.
• Ferunt lig∣num hoc ig∣nem multo tempore conservate, ita ut si prunae ejus cinere fuerunt opertae, usque ad annum perveniant. Drus. in ••rov. Class. 2. l. 5. Prov. 48.
• Cedareni po∣pulus Arabiae degunt in ten∣toriis nec alias domus habent. Causam nominis inde ducunt nonnulli quòd colore sint fusco. Alii à Cedar filio Ismaelis dictos tradunt Cedareno••. Ut ut sit, certum tentoria eorum fusca fuisse: ex quo simile apud Salomonem Cant 1. 5•• nec solum tentori•• fusca erant, sed etiam ipso gens. Per tentoria Cedar meo animo significat ipsos Ceda∣renos, hoc primum, deinde Cedarenos voluit intelligi, non nomen proprium, sed homines improbos, & pravis mo∣ribus imbutos. Nigrum in metaphora idem quod pravum. Hic ••iger est, hunc tu Romane caveto. Drus. Prov. Class. 2. l. 3.
• Tota hujus Psalmi oratio militaris est. ••taque existi∣mo hoc car∣men à Davide, aut aliquo vate scriptum in castris. Ejus autem summa est, A solo Deo opem expectandam, qui pro suorum salute perpetuo excubet. Simeon de Muis.
• Canit unde auxilium sibi expectet, ni∣mir••m à solo & cuncti-potente Deo: quem laudat fictorem coelorum & terrae, quo refricata potentiae ejus me∣moria, spem sibi efficacius confirmet. Bucerus.
• Sententia est: umbra tus, & ad manum dextram tuam. Ad manum dextram esse dicitur, qui alicui praesto est, paratus ad eum juvandum, si opus sit. Drus. in Observat. Sac.
• Sunt qui vehe∣menter istam interpretatio∣nem reprehendunt, luna urit per noctem. Siquidem luna frigore nocet non urit, quod caloris verbum est. Itaque emendabant ex Ebraeo non feriet te, quod tam ad lunam quam ad solem pertinet; & rectè hi quidem, si nativam ac primigeniam verbi Ebraici significationem spectemus, verum si ad sensum respicimus, plutimum non interest, hoc an illo modo locus Davidis transferatur. Nam quia non dissimilis vis caloris & frigoris, ideo utendi verbo utimur in frigore. Itaque poetarum nescio quis: Aut Boreae, inquit, penetrabile frigus adurat. Dru•••••••• Observat. Sac. l. 7. c. 8. Vide Vales. de Sac. Philos. c. 71.
• D^r Clerke.
• Gatak. •••• Numb. 23. 21.
• Tanta tuno erat eorum rabies, ut nisi Deus adfuisset, nos quasi ferae bestiae uno impetu vivos essent absorpturi ac dev••••aturi. Simeon de Muis.
• Ut non cogi∣tent quid mihi prodest quod justus sum, si semper persequantur me iniqui. Hieron.
• Suis tortuosi∣tatibus. Mon∣tanus.
• Sensus planus est, Postquam nos in patri∣am è Babylo∣nia Deus re∣duxit, profectò nobis videba∣mur somniare: tantum fuit, & tam in∣opinatum bonum. Dubitamus ferè de maximis gaudiis quasi quae fidem superent. Genes. 47. 26. Simeon de Muis. Videbamur nobis prae laetitiae magnitudine, non reipsa cornere eam foelicitatem, Act. ••2. 9. Bucerus. Like unto them that are restored to health. Chalam signifies convaluit, revixit, Job 39. 4. Isa. 38. 16. The same word is used of Hez. kiahs recovery Men have not their lives filled with laughier after a bodily dream, but when after sickness they are restored to health: so Cajetan and Sanctius interpret it. Vide Mayeri Philol. Sac. & Gr••tium.
• Jor] nota af∣firmationis & certitudinis. The Hebrew word for sleep, Shena, is written with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a quiet dumb letter (otherwise then usuall) to denote the more quietness. Ainsw. Hoc est securam omnium & cunctis bonis afflue••tem quietem, videtur Salomon seipsum ut hujus exemplum indi∣casse. Ei namque nec petenti quidem. nedum anxie laboranti, Deus tanta suppeditarat, ut nulli unquam fuerint qui potuislent foelicitate ipsi conterri. Eum quoque Nathan vocavit Jedidiah, id est dilectum exsistentis. Proinde videtur dicti hujus sensus esse: En sic dabit cuivis dilecto suo Deus somnum, & dormienti cuncta affa••im suppe∣ditabit: ut videtis mihi dilecto fuo nihil tale vel optan••i, tam securum somnum, id est omnium re••um securissi∣mam abundantiam donasse. Bucerus in loc.
• Vives honesto labore partis, nemini sup∣plex. Gr••tius. i. e. Cibum la∣bore manuum tuarum partum. Amama. This is, things got with labour according to the Law, Gen. 3. 19. Ainsw.
• Innuit hon••∣stam matro∣nam se conti nere & rarò pr••dire in publicum. Drus. Prov. Clas. 2. l. 2. Tenue & pr••aridum lignum habet vitis, quod ••eipsum nequit sustentare, & dulcem tamen adeò a•• suavem profert fructum: sic ••xor imbecille organum, ne•• ferè potens absque praesidio mariti vivere, parit tamen elegantissimos ••ilios. Buccru••.
• Cur liberos hominis pil similes facit plantis olea∣rum? An quia olea per∣peruò viret? An potius respexit ad naturam oleae, cui nulla arbor inseri potest? ut significet eos legitimos, non insitivos aut spurios▪ esse. Drus. Prov. Class. 2. l. 5. Liberos rectè facie similes olivarum, non solum quia submissionis atque obedientiae symbolum est, sed etiam quia paci•• nuncias. Marti••ns de R••a. Sing. Vol. 1. l. 4. c. 5.
• Ruth 2. 4.
• Utique illud quis hic nul∣lus est, saith Chrysostom. Surely that [who] is no body at all.
• E••cubitores malutini at∣tente diem expectant, ut a•• excubia∣••um labore leventur. Repetitio autem vocum in canticis suavitatem qua••dam habet. Groti••••. Repetitione ingen•• desiderium exprimit. Simeon de Muis.
• Hoc est, non secus arque infans à ••acte depulsus totus à cura matris pendet, de nulla re prorsus soll••citus. Simeon d•• Muis. Id••m repe••i••, quasi dicere••, animus meus apud me quie••••••t, nihil sollicitus, non secu•• atque infans à lacte depulsus. Id. ib.
• Go•• answers to this petition, vers. 14. See Num. 10. 35.
• That is, let them justly and holily admini∣ster their Priests office. See Job 29. 4••. Hoc est, Ju∣stitiam deinceps perpetuo colant, & quasi vestem induant, ita ut illa omnium oculis patea••. Simeon de Muis.
• Homines alii fructus sunt ventris, sed non solius ventris: sed ventris & lumborum, & renum. Ventris matrum, lumborum & renum, patrum, Christ •••• solius ventris fructus est. Musc. Conc. 1^a de Nat.
• Duo dicit bo∣num & jucun∣dum. Bonum est Martyri∣um, sed non est jucundum: habet enim supplicia & paenas; & semper in cru∣ciatibus ••olo•• est, & unique in dolore non est jucunditas. Rursum voluptas jucunda est. Hic ergo duo posuit & quod ••ibi videbatur esse con∣trarium, bonum scilicet & jucundum uno sermone conjunxi••. H••ro••. in ••oc.
• Sicut r•••• Her∣mon qui de∣scendit super montes Sion.] Sic habent Grae••i & vul∣gata de verbo ad verbum ex Hebraeo, sed nullo sensu. Nimis enim mons Hermon a monte Sion remotus erat, ut ros de •••••• i•• alterum descendere po••uit. Rectè ergo Ki••chi supplet ••llip••in, sicut ros Hermon, & sicut r••s qui descendit in montes Sion. Hul••ius.
• The ••••oice•••• merci•••• which God hath to communicate, are out of Zion, among his peo∣ple joyned together in a way of worship. See Psal. 128. 5.
• AEgypt] AEgyptians. See Psal. 78. 43, 51.
• Vide Athan. Kirch. Oedip. AEgypt. Tom. 1. Syntag. 3. c. 1, 2, 3, 5, 6, 7.
• Dissect •••• fue∣runt aquae in multas vias, juxta nume∣rum tribuum, idque in medium Arcus rotundi. Paul. F••g. Pirk. Aboth.
• Excussit Pha∣r••••••••••] id est, Praecip••tavit. Grotim.
• Si non praetu∣lero luctum urbis Jerusalem vel summo gaudio, quod mihi contingere potest. Simeon de Muis. Idem est atque si dixisset▪ om∣ni laetitiae praetulero luctum pro Jerusalem. Bucerus.
• Coram Diis, alii enarr••nt coram Angelis, ut Graeci, alii coram judici∣bus. Sed neged E••••bim quod exponi potest, coram Deo, nonnunquam valet, coram Arca Deus pro Area, us in i••lo ▪De•• venit in castra coram Angelis, sensus est inter sanctos, sive in coetu piorum, ubi talis coetus, ibi Angeli sunt, Itaque Apostolus praecipit faeminis in Ecclesia ut vel••to capite sint propter Angelos. Angeli enim semper inter∣sunt, aut veriùs praesunt coetibus hominum sanctorum. Coram judicibus ita enarrat optimus inter Ebraeos autor. Camius. Sic Deorum vocabulo usus est idem David, Psal. 28. 1. & sic Exod. 22. 9. Entres expositiones: quarum una à me est, aliae duae ab aliis etiam notatae fuerunt. Ex his quisque eliget quam optimam esse purabit. Drus. Observat. See. l. 9. c. 23. Vide Sim. de Mui•• & Bucerum.
• His Power, Sovereignty, Grace.
• Finxisti eos▪ quare penitis∣simè cognoscere eos vales. Bucerus.
• Mirificatus sum mirabili∣bus operibus tuis. Montanus.
• Embroidered] That is, Cun∣ningly wrought with nerves, sinews, veins, and variety of limbs. A similitude taken from broidery worke. Psalm. 45. 15.
• Some say be speaks here of Gods providence
• Vide Thom. 2da, ••dae. Qu. 34. Art. 1. & 2. August in loc. & Matth. 5. 44
• In viam saeculi He means con∣tinuum vitae cur••um.
• Aspis ab a∣spergendo di∣citur. I••idor, Etym. The Asp hath his name from his nature, which is dispersive. Pliny writes, That when a man is bitten of an Asp, it seems at first to tickle and delight him, but ere long it disperseth the poison throughout all the veins.
• Ish ••ashon••••▪ Vulg. vir ling∣vosus. Jun. Vir maledicus.
• Hunt.] As a Blood hound follows the seut till it overtakes.
• Mors & vita in manibus linguae. Hieron. Sensus est, quod quemadmodum arces muniuntur, validis portis, & praeterea vigilum custodiâ, sicque defundun∣tur à vi hostili, ita Deus os suum validâ veluti porta communiat, ne quod verbum, quasi transfuga aliquis, inde elabatur, quo hostibus suis prodatur. Capel. Critic. Sac. l. 4. c. 13.
• The Chaldee expoundeth it, of their Songs at ban∣que••••. See. Psal. 74. 6. Magna est ita Del quan∣do non nobis Irascitur, Hieron. in loc.
• Magis amat objurgatorem sanantem, quam adulatorem ungentem caput. August. Epist. 8.
• See Psa. 73. 23.
• Sicut terra sine aqua sitit, & quaerit im∣brem: ita & anima mea de∣siderat, & sitit te Deum suum. Hieron. in loc.
• Adam is ••s A∣bel, or Abels ma••e, for to the name of the two Patriarchs there is an allio∣sion in the ori∣ginal.
• Ingenium re∣spiciens non originem. Ut similitudo templi, id est, valde ornatae, ut amari solet à gentilibus idolum quod praecipue coli∣tur in templo illorum. Menoc. de Repub. Heb. l. 4 c. 1.
• Sine summo bono nil bo∣num.
• Blessednesses, all manner of blessedness lies in this.
• See Lam. 3. 22.
• Psalmus iste non solum in titulo, sed & exordio Psalmi ha∣bet Hallelu∣ja. Ubi au∣tem dicitur Laudate Dominum in Hebraeo dicitur Halcluja. Hieron. in loc.
• See Psal. 33. 16
• Melius est unum timere, ut plures non timeas: quam plures timere, ut unum non timeas. Hieron.
• Quinque ver∣sus continui pulcherrimâ aliquâ allusione insignes singuli, primus istorum, v. sc. 13. Casaub. de lingua Hebraica.
• 1. Propter al∣bedinem, The whiteness of it, Psal. 51. 7. Isa. 1. 16. 2. Propter utilitatem, For the benefit and warmth of it to the earth.
• Plures Coelos dicimus Apo∣stolus usque ad tertium Coelum ra∣ptum se esse dicit. Hieron. Infimi Coeli, viz. Aër in quo spiramus, ut servus servorum est infimus & abjectissimus servus. Foord. in loc.
• Ut omnes ho∣mines compre∣hendat, tres differentias enumerat po∣testatis, sexus & aetatis: omnes igitur sive principes, sive privati, sive viri, sive foeminae, sive senes, sive adole∣scentes laudent nomen Domini. Bellarm. in loc. Cajet. & Carthusianus.
• See 1 Cor. 4. 6. Revel. 12. 28. Hoc est, Su∣mendo de iis▪ omnibus supplicium, de quo scriptum est, Deut. 32. 41. Simeon de Mu••••.
• Secundum amplitudinem maximam ejus. Tremel. Secundum multitudinem magnitudinis ejus. Vulg. Lat.
• Memorat Or∣gana Musica plura quam ullo alio Psal∣mo: quo ipso quoque significat, se ad pleniorem nos hîc laudem Dei provocare. Bucer••s.