The booke of Psalmes, Englished both in prose and metre with annotations, opening the words and sentences, by conference with other Scriptures / by Henry Ainsworth.

ANNOTATIONS VPON THE BOOKE OF PSALMES.

Annotations, Psalm I.

THe book of Psalmes:] so our Lord himself intitleth it, Luk. 20.42. but the Hebrew title Tehililum, signifieth Hymnes or Prayses. Accor∣ding to the Greek, it is called the Psalter.

V. 1. O blessed] or O happy, or Welfares the man. A joyfull accla∣mation for the mans welfare and felicities, as going-right-forward, and so having good successe. Contrary hereunto is Woe, or Alas: Eccs. 10.16.17. Luk. 6 20.24. This word Ashrei in the Hebrew, is alwayes applied to men; and so differeth from an other word, Baruc, blessed, which is ascribed both to God and men; Psal. 115.15.18. the contrary whereto is , cursed, Psal. 37.22. doth not walk] or, hath not walked. But the time past, and time to come, are in the Hebrew often used for to expresse continued actions: Walking signifieth one conversation, both touching faith and workes, Psal. 119.1. Gen. 5.24. compared with Heb. 11.5.6. 2 Petr. 2.10. Iud. 11. To walk in the counsell of any, is either to doe as they advise and suggest, as did Ahaziah, 2 Chron. 22.3.4.5. or by imitation to doe like others before, as did Israel, Mich. 6.16. But in every respect, the counsell of the wicked should be farre from us, Iob 21.16. and 22.18. Wicked] that is, ungodly: so our English word meaneth, being made of the old Danish wgudelig: or we may call them according to the origi∣nall, Restles, turbulent, unjust, ungracious. The Hebrew rashaugh, signifieth rest∣lesnes, and is opposed to quietnes; Iob 34.29. Such men are without peace in them∣selves, and seek to disturb and molest others, Proverb. 4.16. likened therefore to the raging sea, Isa. 57.20.21. And because for their evil deeds they are often brought forth to judgement, and condemned: therefore is this name given to condemned per∣sons; Psal. 109.7. Iob 27.7. And as to make just, or justifie, is to acquit or absolve in judgement; Psal. 82.3. so, to make or pronounce wicked, is to condemn; Psal. 37.33. and 94.21. Deut. 25.1. Way] track, or trode. This word also signifieth any religion, doctrins, manners, actions, administration, or course of life. Psal. 5.9. and 25.4. and 86.11. Act. 18.25.26. and 22.4. 2 Petr. 2.2.15.21. sinners] or misdoers; erronious, enormous. Though there is no man just on earth, that doth good and sinneth not: Eccl. 7.22. yet such are usually called sinners, as be given, to vice, and have the course of their life evil; Gen. 13.13. 1 Sam. 15.18. Psal. 26.9. and 104.36. Mat. 26.45. Luk. 7.37. Iohn. 9.16.31. In this respect, they that are born of God, are said, not to sin, 1. Iohn. 3.9. and Solomon opposeth the sinner to the good man, Eccle. 9.2. See the note on Psal. 4.5. nor sit in the seat] or, and hath not sitten, &c. To sit is to abide, continue, dwell; Psal. 2.4. and 101.6.7. and 132.14. or to company, and have fami∣liarity with any, Psal. 26.4.5 And the original moshab here Englished seat, is diver∣sly used, as, for a seat or chayr to sit on, 1 Sam. 20.25. Iob 29.7. (which noteth au∣thoritie;) somtime, an habitation or dwelling; Psal. 107.4.7. and 132.13 sometime an assise, session, or assemblie; Psal. 137.32. And so may it here be taken, for the as∣semblie of the scornfull. The scornfull.] Proud-rhetoricall-mockers: Losels. The word importeth pride; as, the Lord scorneth tho scorners, Prov. 3.34. that is, resisteth the proud; Iam 4.6. 1 Pet. 5.5. It implieth also eloquence, often used in mocks. Iob 16.20.

Vers. 2. Hath his delight] or his pleasure is▪ law] or doctrine. See the note on Psal. 19.8. Iehovah] or the Lord; as the Greek, and the new Testament usually expresseth ••t. The opening of this name, see on Psal. 83.19. doth-meditate] or shall meditate: that is, usually meditateth. This word importeth, studie and exercise of the mind,

which often bursteth out into volte. It is used for musing in the mind or heart, Pro. 24, 2. Isa. 33, 18. for muttering with the mouth, that which the heart mindeth, Psal. 2, 1. and 37, 30. Pro. 8, 7. Isa. 59, 3. but with a low imperfect voice: Isa. 8, 19. day and night] or, by day, and by night, that is, continually.

Vers. 3. Brooks] or, becks, riverets: in Hebrew called Plagim, that is divisions or partitions; being little streames, derived either from a great river, as Psal. 46, 5. or from a well or fountain, as Prov. 5, 16. or from any other head, Iob 29, 6. In hot countries they use to plant gardens, neer welsprings of water; from which the husbandman deriveth many little becks or riverets, to run on the roots of the trees set in a row, whereby they are moistned and made fruit full. See Ezek. 31, 3, 4. Eccl. 2, 6. According to this, Christ is called the fountain of the gardens, that is, of the Churches. Cant. 4, 15. Also in Ierem. 17, 8. the godly man is likened to a tree planted by waters, which thrusteth out his roots by the river, and feeleth not when the heat cometh, and ca∣reth not for the year of drought, nor ceaseth from making (or yeilding) fruit. in his time] that is, in due time or season; so Psal. 104, 27. and 145, 15. Levit. 26, 4. whatsoever he shall doe] or all that it shall make; or yeild: meaning the tree, the resemblance of the man. For a tree is said to make fruit, when it beareth or yeildeth it. Ier. 17.8. So in Mat 3, 8, 10. where men are trees, and their works fruits, which they make or yeild. Shall prosper] or thrive: and so be of good use. And this is in a tree, when the fruit is for meat; and the leafe, for medicine; as Ezek. 47, 12. The just mans fruit, is the fruit of the tree of life. Prov, 11, 30.

V. 4. driveth it away] or tosseth away. Compare Iob 21, 18. Psal. 35, 5. Hos. 13, 3. The word, it, is added for vehemency sake, and may be omitted in our English, as it is sometime in the Hebrew, 2 Chron. 28, 3, compared with 2 King. 16, 3. yet such man∣ner of speeches the Greek also in the new Testament useth, Reve. 7, 2, 9.

Vers. 5. stand-up] or rise up: consist: stand-sure: opposed to bending or falling down, Psal. 18, 39. and 20, 9. God is he that riseth up to judgement, Psal. 76, 10. and men doe stand or fall therein, when they are justified or condemned. See Mat. 12, 41. Reve. 6, 16. and sinners:] to weet, shall not stand up. The former denial, not, is again to be understood: as in Psal. 9, 19.

V. 6. knoweth] of acknowledgeth. This word also importeth regard and care of; as, the just man knoweth, (that is, regardeth his beasts life: Prover. 12, 10. so Iob 9, 21. 1 Thes. 5, 12. Also to approve, or allow; as Psal. 101, 4. Rom. 7, 15. 1 Iohn. 3, 2. And as Gods knowledge of his, implieth their election; 2 Tim. 2, 19. so his not knowing of the wicked, implieth their re••ection: Mat. 25, 12. and 7, 23. shall perish.] or, be done-away, decay, be lost. To this way of the wicked, which perisheth; is opposed the good way, which is everlasting: wherein David desired God to lead him. Psal. 139, 24.

Annotations, Psalm II.

V. 1. VVHy] or, For what? David was the writer of this Psalm, and beginneth with marveiling at the rage and folly of the Iewes and Gentiles, in persecuting Christ and his Church; Act. 4, 35. &c. Tumultuously rage:] or, hurtle toge∣ther, convene with rage and vprore, mutinously. This word is also used in Daniels case, Dan. 6, 6, 11. and after in Psal. 64, 3. The Greek ephruaxan, whereby the Holy Ghost translateth it Act. 4, 25. denoteth rage, pride, and fiercenes, as of horses that neigh and rush into the battell. peoples] or nations, under these names, are comprehended the Iewes with the Gentiles, Act 4, 27, 28. meditate vanity.] mutter a vain or empty thing, which shall have no effect. And here the Hebrew changeth the time (as it doth very oftē other where,) will-meditate, noting by such phrase a continuace of the action, as they that did still or usally meditate vain things. But the Holy Ghost in Act. 4.25. keepeth like time here, as before: whose example I follow, according to the propriety of our tongue. So after in this Psalm, & many other. The Hebrew text it self sometime doth the like: as Isa. 37, 33. compared with 2 King. 19 33. See the note on Psal 18.7.

Vers. 2. Set themselves] or present themselves, will stand up; noting a setled purpose

in the heart, with a standing up in person, to act the same. 1 Chro. 11, 14. princes] rulers, or privy counsellors, subtile, prudent, and imployed in making decrees; Prov. 8.15. next therefore in place to Kings, and joyned with them, as here, so in Iudg. 5, 3. Hab. 1, 10. Pro. 31, 4. plot] conspire; or, are founded, that is, have their foundation, plott or groundwork laid; as Exo. 9, 18. Isa. 44, 28. and this by assembling and con∣sulting, & is therefore interpreted, gathered-together: Act. 4, 26. Christ] or Anointed: in Hebrew, Mashiach or Messias, which word, though it be generall for the ancient Kings, and Priests, and Prophets that were anointed with oil: (Psal. 89, 21. and 105, 15. Isa. 45, 1. Num. 3, 3. 1 King. 19, 16.) yet is it principally the name of the Son of God our saviour, Dan. 9, 25, 26. who was known in Israel by the name Messias; Ioh. 1, 41. & 4, 25. & among Greeks, by the name Christ; of whom we that beleeve in his name, are also called Christians, Act. 11, 26. because we have an Anointing from him that is holy, 1 Ioh. 2, 20, 27. himself being first anointed with the Spirit, and with the oil of gladnes above his fellows; Luk 4, 18. Ps. 45, 8. Of him is this Psalm interpreted by his Apostles, saying; Of a truth, Lord against thy holy child Iesus, whom thou anointedst, ga∣thered were both Herod and Pontius Pilat, with the nations and peoples of Israel, to doe whatsoever thy hand and thy counsell had fore-determined to be done, Act. 4, 27, 28.

Vers. 3. their bands,] These were signes of subiection, Iere. 27, 2, 3, 6, 7. And thus the Kings and nations speak, refusing to serve Christ, though his yoke be easy. Matt. 11, 29, 39. Ier. 5.5. The Hebrew phrase mo, importeth their bands, and his; speaking of the Father and the Son jointly, and of the Son in speciall: but he that honoureth not the Son, honoureth not the Father which sent him: Iohn. 5, 23. So in the verse following, the Lord mocketh at them and at him; meaning them all jointly, and each severally. The like manner of speech see Isa. 53, 8. and 44, 15. Lam. 4.10. Psal. 5.12. and 11, 7. and 49, 14. and 59, 9. Iob 22, 19. Exo. 15, 15. Deut. 32, 23.32, 35, 37. cords] or ropes; thick twisted bands: signes also of subjection and restraint, Iob 39, 13. Ezek. 4, 8. and sometime of love; Hose. 11, 4.

Vers. 4. The Lord] in Hebrew Adonai; which in this form is the peculiar title of God; having the form plurall, and vowels of Iehovah: mystically signifying my stayes, or my Sustainers, my Pillars. And where in one place Adonai is used: an other speaking of the same thing hath sometime Iehovah: See Ps. 57, 10, with Psal. 108, 4. It cometh of Aeden, a base or Pillar which sustaineth any thing. Our English word, O Lord, hath much like force, being contracted of the old Saxon Laford, or Hlassord; which com∣eth of Laef, to sustein, refresh, cherish. mocketh] will-mock, deride. This implieth both their folly, their punishment for it, and how God will leave them helples in their misery. Psal. 59, 9. Prov. 1.26, 28.

Vers. 5. anger] ire, outward in the face, grame, grimnes, or feircenes of countenance. The originall aph signifieth both the Nose by which one breatheth. Psal. 115, 6. and Anger which appeareth in the snuffing or breathing of the nose; as Saul is said to breath out threatnings and slaughter; Act. 9, 1. The circumstances of the text, will shew which of the two is meant: though sometime it is doubtfull; as Psal. 138, 7. wrath] servent ire, inflamed-displeasure. This word Charon, noteth burning or in∣flamation of choler, sometime of grief; Gen. 4, 5. Ion. 4, 10. sometime of other affe∣ctions; Nehe. 3, 20. suddenly-trouble] or vex, apall, fright; make them to start. It noteth hastines of fear and trouble; opposed to firm staiednes.

Vers. 6. And I] The word And, is here a signe of indignation stirred; as was in the Apostle, when he said; And fittest thou to judge me, &c. Act. 23, 3. or and, may be used here for but; as in Gen. 42, 10, Isa. 10, 20. and often other where. have anointed] or powred-out, that is ordained, authorized; powring out the oil of the spirit, the oil of gladnes, as is noted on verse 2. Of this word Nasac that signifieth to shed, or pour-out, Nasick is used for a governour, or one in authoritie. Ps. 83, 12. Ios. 13, 21. Mich. 5.5. Dan. 11, 8. According hereto, the wisdom of God saith Prov. 8, 23. I was anoint∣ed (or authorized) from everlasting. In David Christs figure, this was out∣wardly performed, when he was anointed King, with oil, 1 Sam. 16, 1, 13. and

2. Sam. 2, 4, and 5.3. upon Sion] or over Tsijon: the name of an high mountain in Jerusalem, on top whereof was a strong fort; which the heathen Jebusites kept by force from Israel, till Davids dayes; Ios. 15.63. 2 Sam. 5, 6, 7. but he tooke it from them, fortified it, and called it Davids city; 1 Chron. 11.4, 5, 7. Neer unto this was mount Morijah, whereupon Solomon built the temple, 2 Chron. 3.1. Hereupon Jerusalem was called the holy city. Nehem. 1.1, 18. Isa. 52.1. and 48.2. Mat. 4.5. with Luk. 4.9. and Sion is named the Lords holy mountain, Ioel. 3.17. which he loved, Psal. 78, 68. from which the law should come forth, Isa. 2, 3. and where he would dwell for ever, Psal. 132.13, 14. Therefore was it a figure of Christs Church, Heb. 12.22. Rev. 14.1. Isa. 60.14. mountain of my holinesse, or my mount of holinesse, that is, my holy mount, as the Greek turneth it. So the Temple of Gods holinesse, Psal. 79.1. and people of his holinesse, Isa. 63, 18. And in speech to Daniel, Jerusalem is cal∣led, the city of his holinesse, that is, his holy city, by him so esteemed and regarded; Dan. 9.24. Such Hebrew phrases, because they are more forcible, the Apostles often used in the Greek, to ennure the Gentiles with them: as Christ is called the Son of Gods love, that is, his beloved son, Col. 1, 13. our Lord Iesus Christ of glory, that is, our glorious Lord, Iam. 2.1. and many the like.

Vers. 7. I will-tell,] telling, is often used for preaching, declaring, shewing: as Psal. 22.23. with Heb. 2.12. Exod. 9.16. with Rom. 9.17. So hereby Christ noteth his propheticall office. the decree] Here the Hebrew el, seemeth to be used for eth: as el haderech, 2 Chron. 6.27. to the same that eth haderech, 1 King. 8.36. we may also read it thus, I will tell of thy decree; el being many times used for of; as Gen. 20.2. Iob 42.7. 2 King. 19.32. Ier. 51.60. So the Greek pros (answering to the Hebrew el,) is used for of, or concerning, Heb. 1.7. and 4.13. decree] prescript-law or statute. The Hebrew Chok, usually denoteth the rules, decrees, and ordinances a∣bout Gods worship; as the decree of the Passover, Exo. 12, 24.43. the decree of dres∣sing the lamps, Exo. 27.21 of the Preists office and garments, Exo. 29, 9. of their wa∣shing, Exod. 30, 21, of the sacrifices, Lev. 3, 17, & 6, 18, 22, and many other things about Gods service. So may it here be taken, that Christ preacheth the decree or rule of serving God, fulfilled of us by faith and obedience to his gospel, when these legal or∣dinances had an end, Iohn. 4.21, &c. thou art my son] Though holy men be called the Sons of God, Deut. 14. 1 Ioh. 3.1. and likewise Angels, Iob 1.6. and 38.7. yet is this title naturall and peculiar to our Lord Jesus, the onely begotten of the Father; whereupon the Apostle saith, to which of the Angels, said he this at any time? Heb. 1.5. The word art, is supplied by the Apostle, Act. 13, 33. the like is sometime in the Hebrew text it self; as True was the word, 1 King. 10.6. which in 2 Chron. 9.5. is True the word: so, Thou leading out, 1 Chron. 11.2. Thou wast leading out, 2 Sam. 5.2. Also in the Greek of the new Testament, Sommer neer, Mat. 24.32. Sommer is neer, Luke 21.30. I, this day] or to day begat thee. The word this, is often omitted in the Hebrew; as Deut. 4, 4.8, 39, and 5.1, 3, and 26.17, 18. and often is expressed as Deut. 2.25, 30, and 4.20, and 26, 16, and 27, 9. Of this point, thus speaketh the Apostle: Touching the promise made to the Fathers, God hath fulfilled it unto us their children, in that he raised up Iesus, as it is written in the second Psalm, Thou art my son, I to day be∣gat thee, Act. 13, 32, 33. See also Rom. 1, 4.

Vers. 8. For thine inheritance] or, to be thine inheritance. This noteth the sub∣jection of the nations, to the son of God; as the manner of speech importeth; Isa. 14, 2. Zeph. 2, 9, Levit. 25, 46. Hereupon Christ is called heire, that is, Lord of all: Heb. 1, 2. for thy firm-possession] or, to be thy tenement: to have and to hold. The word for, or some such like, is here to be understood; and sometims the Hebrew expresseth it: as the house, 1 King. 7.51, in stead of for the house, 2 Chron. 5, 1. Servants, 1 Chron. 18.6. in stead of for servants; 2 Sam. 8, 6. and sundry the like.

Vers. 9. Roughly rule them] or bruse, crush them. The word signifieth to intreat-evill, or rigorously: and this is meant of Christs enemies. potter] or former of the clay: this signifieth their utter destruction; for a potters vessel, broken, cannot be made whole again. Ier. 9, 11, Isa. 30, 14.

Vers. 10. Be prudent] be skilfull, or, behave yourselves skilfully, prudently, wisely be nurturned] or restrained, chastised, disciplined.

Vers. 11. Be glad] This word signifieth open and manifest joy, exultation, or out∣ward glee. Gladnes and trembling are here joyned together; as fear and joy, Mat. 28, 8.

12 Kisse the son] Kyssing, was used in sign of love and of obdience, Genes. 41, 40. 1. Sam. 10, 1. it was used also in religion and divine worship, 1. King. 19.18, Hos. 13, 2, Iob 31, 27. All these are due to Christ: but Iudas betrayed the son of man with a kysse. Luk. 22, 48. perish in the way] or, from the way. To perish or be lost in the way, im∣porteth sudden destruction, whiles they are doing their actions: to perish from the way, is to wander or loose the right way, and not know whither to goe. So Deut. 32, 28, perishing in (or from) counsels, is to be void of counsell, and knowing what to deliberate. when his anger shall] or for his anger will burn: or, his angry-counte∣nance. suddainly] or, very soon: or, a very little: this manner of speech somtime meaneth a short time, speedily, Psal. 81, 15, Isa. 26, 20. 2. Chr. 12, 7, sometime, a little deal; as Isa. 1, 9, The Greek here turneth it soon or suddenly. See also Psal. 8, 6. that hope-for-safetie] or, that shroud; that rely-confidently, that betake themselves for refuge and safety unto him. For, he is made the author of eternall salvation, to all that obey him. Hebr. 5, 9.

Annotations, Psalm III.

VErs. 1. A Psalm] called in Hebrew mizmor, which hath the signification of pruning or cutting-off superfluous twigs: and is applied to songs made of short sentences or verses: where many superfluous words are cut away. There be three kind of songs mentioned in this book; 1. Mizmor, in Greek Psalmos, a psalm: 2, Te∣hillah, in Greek hymnos, a hymn or Praise: 3. and Shir, in Greek Odê, a song or Laie. All these three the Apostle mentioneth together, where he willeth us to speak to our selves with Psalmes and hymnes and songs spirituall. Ephes. 5, 39. of David] or to David: and so after in this book usually. But the Hebrew speech useth these indiffe∣rently; as lasderoth, 2 Kings 11, 15, and hasderoth 2. Chron. 23.14. lammaghnaloth and hammahgnaloth, Psal. 120, 1, and 121, 1. So, the sword of Iehovah, Iere. 47, 6, the prophet of Iehovah, 1. King. 22, 7. 2 King. 3.11. and many the like. So in the Greek; Disciples to thee, Mark. 2, 18, and disciples of thee, Matth. 9, 14, are one and the same. from the face] or presence; or for fear of; So the woman fled from the face of the serpent, Revel. 12, 14. Of Davids slight, it is thus written: Then David said to all his servants that were with him in Ierusalem: Rise up and let us flee, for we shall not escape els from the face of Abshalom, make speed to depart, least he come suddenly and take us, and bring evill upon us, and smite the city with the edge of the sword. So the King de∣parted, and all his houshold after him. 2. Sam. 15, 14, 16.

Vers. 2. how many are] or how multiplied are. For, the conspiracie was great, and the people multiplied still with Abshalom: 2. Sam. 15, 12.

Vers. 3. Many saying] or How many doe say? of my soul] that is, of me; of my life; concerning me, or, to my soul. no salvation] or, no manner salvation; no health help or deliverance at all. The Hebrew hath a letter more then ordinary, to increase the signification. The like is in many other places; as Psal. 44, 27, and 92, 16, and 94, 17, and 36, 8, and 125, 3. Iob 5, 16. God] in Hebrew Aelohim, which is the first name whereby the creator of all, is called in scripture, Gen. 1, 1. And it is in the plurall num∣ber, to signifie the mysterie of the Trinitie in the vnitie of the Godhead; and therefore is joyned commonly with other words of the singular number, and sometime of the plurall, indifferently; as, Aelohim he went, 1. Chron. 17, 21, and Aelohim they-went 2 Sam. 7, 23. See Psal. 58, 12. It is sometime used (though more seldom) in the form singular, Aeloah; Psal. 58, 32, &c. And it may be derived either from Ael, which signifieth Mighty; and so by increase of the word, the signification is increased,

Most mighty, or the Almighty: or from Alah, to adjure; because of the covenant, oath▪ and exsecration, wherewith we are bound unto God; according to that in Deut, 29.12.14.19. Nehem. 10.29. Eccle 8.2. This honourable name is also given to Angels Psal. 8.6. and to Magistrates Psal. 82.1.6. because God hath communicated with them his word. Iohn. 10.34.35. Selah] This Hebrue word signifieth Elevation, or lifting up; whether of the mind, to mark; or of the voice to strain it; or of both. And for the matter, it seemeth to import 1. an asseveration of a thing so to be; 2. and an Admiration thereat. For the manner, it is a note of singing high: and therefore is used onely in psalmes and songs, and alwayes at the end of verses, excepting some few places, Psal. 55, 20. and 57.4. Hab. 3.3.9. where it is set in the midds. The Chaldee paraphrast, and some other Hebrues have turned it, For ever. The Greek version, makes it a musical notion, Diapsalma.

Vers. 4. a sheild about me] or for me: that is, a protector, a defender. So Gen. 15.1. Deut. 33.29. Psal. 84.12. glory] or honour, which in the Hebrue hath the signifi∣cation of weightines or gravity; which the Apostle seemeth to respect, mentioning the eternal weight of glory, 2 Cor. 4 17. David here calleth God his glorie, who had advanced him to kingly dignity; such as our Saviour calleth glorie; Mat. 6.29. the lifter up] or exalter of my head: that is, givest me victory, honour, and triumph. So Psal. 27.6. and 110.7.

Vers. 5. he answred:] or heard: but to answer is to certify by some meanes, that he heareth; as by help or deliverance from danger, Psal. 22.22. Isa. 41.17. (so to answer by fire, 1 King. 18.24.) therefore it importeth more then bare hearing; Isa. 30.19. and 58.9.

Vers. 6. I lay down, &c.] This speech denoteth safety, and securitie from danger and dread of evil. Levit. 26.6. Iob 11.19. Psal. 4.9. Ezek. 34 25. Prov. 3.24.

Vers. 7. doe set] to weet themselves in leager, or in battel-ray; or set their engins. So Esa. 22.7.

Vers. 8. on the cheekbone] a sign also of reproch▪ Iob. 16.10.

Vers. 9. To Iehovah the salvation] to weet, is, or belongeth: or, Of Iehovah is sal∣vation, help, or deliverance. So Prov. 21, 31. Ion. 2, 29. Also Rev. 7, 10. and 19.1. The salvation to our God. Like speeches are, Holynes to Iehovah, Exod. 28, 36. To Iehovah the warr: 1 Sam. 17, 47. To Iehovah the earth, Psal. 24, 1. and many the like. thy blessing] This word, when it is spoken of God towards men, (as in this plac••) signifieth is plentiful bestowing of good things, earthly or heavently. Gen. 24.35. Deut. 28 2.3.4. &c. Ephe. 1.3. Gal. 3.8. When it is spoken of men towards God, it betokeneth praise or thanksgiving, by word or deed. Deut. 8, 10. Psal. 103, 1, 2. Luk. 1, 64 and 2, 28. And that which in Math. 26, 26. is called blessing: in Luk. 22, 19. is called thanks∣giving. When it is spoken of men towards men, it signifieth somtime salutation, as Gen. 47.7. 1 Sam. 13.10. sometime a gift, or a benevolence, as 1 Sam. 25.27. 2 Cor. 9.5. 2 King. 5.15. sometime a pronouncing (by way of prayer or prophesie) of good things in the name of God; as Gen. 14, 19, 20. Num. 6, 23, 24. In this signification, the lesse is blessed of the greater. Heb. 7, 7.

Annotations, Psalm IV.

Vers. 1. TO the master, of the musick] or, To the overseer; to him that excelleth: The original word Menatseach signifieth one that urgeth the continuance of any thing unto the end; or, the going forward with a work till it be overcome. 2. Chro. 2.7.1••. & 34.12.13. Ezra. 3.8.9. And in musik, there were Levites appointed for several duties, and some lenatseach to plie, or to set forward, and be over the rest, 1 Chron. 15.21. and these were such as excelled in the art of singing and playing on instruments, to whom sundry Psalmes are intituled, that by their care and direction, they might be sung excellently unto the end. There were in Israel, some Levites singers, that attended thereunto; and had no other charge. 1. Chron. 9.33. on Neginoth] that is, stringed instruments of musik, played on with the hand. See the note on Psal. 33.3.

Vers. 2. when I call] or, in my calling; whiles I cry: so after, in vers. 4. God of my justice] that is, my just God; author of my justice, and avenger of my just cause. in distresse] or, in streightnes, thou hast widened or enlarged for me. prayer:] appeal, interpellation, or intercession, wherby we refer the cause of our selves or others to tho judgement of God, calling upon him, appealing to him for right, praying against condemnation, or the like. For the Hebrue word Tephislah, cometh of Pillel, to judge or determine causes for which appeals are made, 1 Sam. 2.25. and Pelilim, are Iudges or Arbiters; Exo. 21.22. whereupon, to pray, is in Hebrue hithpallel, as it were to appeal or present himself and his cause unto the Iudge: or to judge ones self.

Vers. 3. Sonns of men] Hereby is meant, Great men, the Hebrue being Ish, which is the name of man, in respect of his power and dignity: as appeareth after in Psal. 49.3. shall my glory be to ignominy] or, will ye turn my honour, to defamation, slander, and calumnie. God had promised David the honour of the kingdome, which Saul with his nobles, sought to defame, and calumniate, and so turn it to shame and re∣proch. will ye seek a lye?] or, ye seek a lye, or, deceivable-falshood. Ye seek that which shall not come to passe. The Hebrue Cazab (here used) is such a lye, as deceiveth mens exspectation. Iob 40.28. Psal. 89.36. Psa. 58.11. 2. King. 4.16.

Vers. 4. marveilously-separated:] or selected in wondrous sort; exempted as with some signe of excellencie; culled out. So God marveilously severed tho Israelites from the Aegyptians: Exo. 8, 22. and 9, 4. and 11.7. See also Psal. 17.1. Exo. 33.16. a gracious-saint] or, pious, holy, merciful-one: meaning, himself. The Hebrue Chasid, (which the N. Testament in Greek calleth hosois, that is pious or holy; Act. 13.35.) signifieth one that hath obtained mercy, goodnes, piety, grace and benignity from the Lord; and is again (after Gods example) pious, kind, gracious and merciful to others: Nehem. 13, 14. See Psal. 136.1. to him] that is, his gracious saint; as the Greek explaineth it: or, referring it to the former, he hath seperated to himself, a gracious man.

Vers. 5. Be stirred] or Be commoved; which may be understood, Be angry, Be grieved, or tremble. The original word Ragaz noteth any sturring or moving; Iob 9.6. as, to be moved or tremble with feare; Psal. 18.8. Deut. 2.25. Isa. 14.9. to be moved with grief; 2 Sam. 18, 33. to be stirred with Anger; Prov. 29, 9. 2 King. 19, 27, 28. Ezek. 16, 43. This later the Greek here foloweth, saying Be angry and sin not, and the Apostle hath the same words Eph. 4.26. sin not] or misdoe not. This word signifieth to misse of the way or mark: as in Iudg. 20, 16. men could sling stones at an haires breadth, and not sinn; that is, not misse: and Prov. 19, 2. he that is hasty with his foot, sinneth; that is, misseth or swarveth. In religion; Gods law is our way and mark; from which when we swarve, we sinn. Therefore sin is defined to be Transgression of law, or unlawfulnes. 1 Ioh. 3, 4. say in your heart] that is, mind seriously what you doe, and what the end will be. Consider with your selves: The like phrase is Psal. 14, 1. and 35, 25. Mat. 24, 48. Rom. 10, 6. Rev. 18, 7. be still] or silent, tamed, stay, pawse; as 1 Sam. 14, 9. Ios. 10, 12, 13. By this word, is often meant in scripture a modest quietnes of the mind, the troubled affections being allayed. See Psal. 131, 2. and 37, 7. and 62, 2. Lam. 3.26.

Vers 6. Sacrifice] The word signifieth Killing or Slaughtering; as beasts were killed for offerings to God: figuring mans mortification, or dying to sin. Psal. 51.19. sacrifices of Iustice] such Moses speaketh of Deut. 33, 19. and David afterward Psal. 51.21. meaning sacrifices just and right, and in faith, according to the intend∣ment of Gods law. Contrary to those which the prophet reproveth, Mal. 1.14. so sacrifices of triumph, or joy, Psal. 27, 6. are Ioyful sacrifices, offered with gladnes. And the way of justice, Mat. 21.32. for, a just, or right way. trust:] or, be confident, have stedfast hope, secure and firm confidence; and it is opposed to feeblenes of mind, fear and doubt. Isa 12.2. Prov. 28.1.

Vers. 7. Many doe say] Heb. are saying: which may be turned doe say; as in Mat. 22.23. hoi legontes, saying; is in Mark. 12.18. hortines legousi, which say. who will cause us to see] that is, to injoy, or have the fruition of good: Psal. 50.23. And this is the form of a wish; as David desired & sayd, who will give me drink of the water, &c. 1. Chron. 11.17. and, who will give me wings as a dove; Psal. 55.7. and many the like. the light of thy face] that is; thy light some cheerful face, or looks: meaning Gods favour, grace, and the blessings of knowledge, comfort, joy &c. that flow therefrom. This is in Christ, who is both the Light, and the Face, or presence of God, Luk. 2.32. Exo. 33.14. and the Angel of his face, Isa. 63.9. According to this phrase, Solomon saith; In the light of the Kings face is life; and his favour, is as a cloud of the later rain. Prov. 16.15. See also Psal. 44.4. and 31.17.21. and 67.2. Iob 29.3.

Vers. 8. hast given joy] or shalt give; or put joy: so giving is used for putting often∣times. Ps. 8.2. and 40.4. and 33.7. and 69.12. and 89 20. and 39.6. and 119.110. more then of the time] or from of the time. An Hebrue phrase, where the signe of comparison is wanting; as Gen. 38.26. Psal. 19.11. and 130 6. The like is also in the Greek tongue: as Luk. 15.7. and 18.4. And of joy in harvest when corne is increased, see Isa. 9.3. Ioel. 1.11.12.

Vers. 9. together] that is, I will lye down and sleep both together; not being disquieted with fear or care: see Psal. 3.6. or together I and others with me; or, I my self wholy and alone. See the note on Psal. 33.15. alone] The Hebrue phrase is, in lonedom; or,in solitarines. And may be referred (by the distinction,) to the Lord, who alone seateth his in safety: or, to that which followeth, thou wilt seat me alone in safetie; herein looking to Moses Blessing, Deut. 33.28. where Israel dwelleth safely, alone; and so in Num. 23.9. Ier. 49.41. Thus it is a blessing to be alone from enimies: otherwise to be alone from friends, is a note of affliction; as Psal. 102.8. Lam. 1.1. wilt seat me] that is cause me to sit, dwell, or remain. in confidence] or, to confidence, or trust∣fulnes; with hope: that is, confidently or trustfully; which by consequence meaneth, securely, safely. And this was a blessing promised in the law, Levit. 26.5. Deut. 12.10.

Annotations, Psalm. V.

Vers. 1. NEchiloth] These (by the name) seem to be wind instruments, as fluits, trumpets, cornets, &c. as Neginoth are stringed instruments, Psal. 4.1. For Chalil is a Pipe, Isa. 5.12.

Vers. 2. understand] or intentively mark, consider.

Vers. 3. Attend] or Incline, namely, thine eare, as is expressed Psal. 10.17. Prov. 2.2. but often the word eare is omitted, as here, so Psal. 61.2. and 66.19. and 86.6. and 142.7. &c. will I pray] or I doe pray; meaning, still, and usually.

Vers. 4. at morning] or, in the morning: which hath the name in the original tongue, of inquiring, looking, and seeking-early; and is therefore used for every first opportune or fit time, both to pray for, and to receive blessings. Psal. 88.14. and 92.3. and 90.14. and 143.8. Here also the word at or in is to be supplied; as Beith, a house, 2. Chron. 26.21. for bebeith, in a house; 2. King. 15.5. and many the like. orderly-addresse] prepare, propound, dispose, or settle in order; meaning either, his person, as Iob. 33.5. or his speeches; as Iob 32.14. look-out] or espy; as he that keeps watch and ward, exspecting what God will answer, as is explained, in Habak. 2.1. This noteth diligence, hope, and patience: So, Mic. 7.7.

Vers. 5. a God] or, a Mighty-one: in Hebrue Ael, the name of God, denoting his might or puissance: which therefore the Greek somtime translateth Ischuros, Mighty; Psal. 7.12. somtimes Mighty-God, Isa. 9.6. but most commonly, God: which the holy Ghost alloweth, Mat. 27.46. and 1.23. delighting wickednes] or, that takest pleasure in wickednes. By, wickednes, and evil, may here be meant also (by figure of speech,) wicked and evil persons. See Psal. 36.12. sojourn] or, be a guest with thee, or have h••s••itage: meaning that an evil man should have no intertainment, to be harboured as a guest, much lesse to have any abiding, or setled habitation with God. Here the word with,

is to be supplied; as in the like Hebrue phrase. Psal. 94.20. Gen. 30.20. So in Exod. 9.16. that I-might shew thee; for, shew in thee; as the Apostle citeth it, Rom. 9.17. the like is in Psal. 42.5.

Vers. 6. Vain glorious fooles] or, mad-boasting-fools: called Holelim, of halal, to extol, praise, glorify: which when it is of ones self, and immoderate, is dotage, folly, and madnes. Hence is the word used, for mad, wood, or raving with folly, Eccles. 2.2.12. and 7.9. and 10.13. Isa. 44.25. So after in Psal. 75.5. and 102.9. and 73.3. that work] so the holy Ghost translateth it, Act. 13.41. from Hab. 1.5. The Hebrue word signifying a willing-working-out, perfecting, polishing, and practising: as Psal. 7.14. paynful-iniquity] or, sorowful sin, vain unlawfulnes. The original word Aven, which hath the signification of payn or sorow; is of large use, denoting all sinful and unjust affections, actions, or indevours, which cause pain or sorow, or be painfully don, & is applied somtime in special to idolatrie, joyned with Ieraphim, or images. 1 Sam. 15.22. And Beth-el, that is, Gods house, is caled of the Prophets Bethaven, an Idols house, or place of iniquity. Hos. 4.15. and 10.5. because Ieroboam had there set up false worship; 1. King. 12.29. And in Isa. 66.3. he that blesseth Aven, or an Idol, is turned in Greek, a blasphemer. Thus Poghnalei-aven, be such as work, practise, or commit idolatry, superstition, or other sin and iniquity, whereof comes sorow, grief, miserie, and at last confusion; how ever such evil workers, doe polish and trim their actions; for they shall be rejected that work unlawfulnes (hoi ergazomenoi ten ahomian) Mat. 7.23. or are workers of iniquity, (hoi ergatai tes adikias,) Luk. 13.27. as this Hebrue phrase is by the Evangelists interpreted, The phrase is taken from Job, chap. 31.3. & 34.8.22.

Vers. 7. Thou wilt bring to perdition] or wilt doe quite away: wilt fordoe, or make perish. man of bloods,] that is, bloody man, or murderer; when blood is used in the plural number, it usually noteth murder or manslaughter, and the guilt folowing it: as Gen. 4.11. the voice of thy brothers bloods cryeth; 1. Chron. 22.8. thou hast shed many bloods: so after in Psal. 9.13. and 106.38. and 51.16. Somtime it signifieth natural uncleannes, as we are born in sin, or sin deserving death; Ezek. 16.6.9. I saw thee polluted in thy own bloods; &c. Hereto we may compare the Apostles speech, Iohn. 1.13. which are born not of bloods, &c. A man of bloods, is one that is defiled therwith, or given therto: 2. Sam. 16.7. Psal. 26.9. and 55.24. and 59.3. and 139.19. See the like phrase, opened, Psal. 140.12. and of deceit] that is, man of deceit, (as is expressed Psal. 43.1.) meaning the deceitful man, faytor, or impostor. So noting hereby the secret sinner, as by the former speech, the open and violent. Deceit, dole, or guile, called in Hebrue Mirmah, is named of Ramah to heave or cast, or shoot with bow. And as warpen bowes, doe cast and shoot awry, and deceive the archer; Psal. 78.57. so Impo∣stors, or men of guile, doe first, as it were, lift up a man with vayn hope, that being disappointed he may have the more heavy overthrow. See 1 Chron. 12.17. Gen. 29.25. So in an other phrase, to lift up the soul, signifieth, to deceive with vain hope. Ier. 37.9.

Vers. 8. mercy] or kindnes, benignity. She the note on Psal. 136.1. thy house,] or bowre, edifice: named in the Hebrue of building, beith: in Greek, of dwelling, oikos: in English, of tuition, and custodie, a house; of the Almain huis, which is of hu, to defend. By house, here is meant Gods tabernacle caled his house, 1. Chron. 9.23. Mark. 2.26. for the temple was not built in Davids dayes. will do-worship] or bow-down my self; in signe of honour. toward the pallace] for the worshippers entered not into the Sanctuary it self, but into the courtyard; and at the dore, offered their gifts. Psal. 116.19. Levit. 1.3. Heb. 9.6. A pallace, (Heical) is the name of Kings houses, Psal. 45.9.16. Prov. 30.28. attributed to the places where Gods majestie was sayd to dwell; as the tabernacle, 1. Sam. 1.9. and 3.3. the temple, 1. King. 6.17. and heaven it self; Psal. 11.4. Mic. 1.2.

Vers. 9. lead me] or quietly conduct, guide, govern me. in thy justice;] that is, in the religion and conversation set forth in thy law, called the pathes of justice, Psal. 23.3. or, for thy justice sake. inviers] or spials, observers; that leer and prye, for evil. So Psal. 27.11.

Vers. 10. no certainty] no certayn stable thing, no firm-truth; which one may trust unto. his mouth:] that is, the mouth of any of them. inward part] properly, that which is neerest unto them: this the Greek translateth, heart. And these in-parts, are put for the thoughts, affections, purposes in them: as Psal. 49.12. woeful-evils] hawoth the original signifieth woes, sorowes, heavy-anoyances mischeivous and baleful-evils, miseries and woeful events: so named of hoi or hovah which signifieth woe, ovai: Ezek. 7.26. they make-smooth] or make-flattering; and consequently, deceitful, as the Greek translateth, which the Apostle followeth, Rom. 3.13.

Vers. 11. Condemn-them as guilty] Asham, is a guilt, sin or trespasse; Levit. 5.19. whereof the word here used, is to make-guilty, or damn of trespasse; and so the Greek here hath it, Iudge or damn. And because destruction and desolation abideth such as are damned for crime; therfore is this word used also for desolating, abolishing, destroying; Ezek. 6.6. Ioel. 1.18. And so may it be here meant, punish, or make them desolate O God. So Psal. 34 22.23. and 68.22. and 69.6. with the multitude] or for the multitude, the many. trespasses] or seditious-iniquities: defections, done purposely, and disloyally, and are therefore heinous and criminal. The Greek often translateth it, Vnlawfulnes or transgression of law, which the Apostle followeth Rom. 4.7. from Psal. 32.1. It is more then sin, as may be gathered by Gen. 31.36. Exo. 34.7. and Iob 34.37. he addeth trespasse to his sin. drive them away] or drive him; that is each of them. A like phrase as was before Psal. 2.3. So after in vers. 12. upon them, and him. turned-rebellious] or turned-bitter, and so are very distastful unto thee, by reason or their disobedience and stubbornesse: and consequently doe provoke to bitternes, and wrath; doe exasperate. The Hebrue word Marah hath properly the signification of changing and of bitternes; applied to apostasie, rebellion and disobedience. Deut. 1.26. and 21.20. Ios. 1.18.

Vers. 12. for ever] or to eternitie. showt] or shrill-out, sing joyfully; for so commonly the Hebrue Ranan signifieth: and is therefore by the holy Ghost interpreted, to be merry or joyful; Rom. 15.10. from Deut. 32.43. and Gal. 4.27. from Isai. 54.1. yet som∣time this word is to showt-shrill, or cry-aloud for sorow; as Psal. 142.7. A loud shril, noyse or shwting, was used in thanksgivings, and prayers. Levit. 9.24. 1. King. 8.28. Psal. 17.1. and 118.15. and 126.2. and 33.1. and thou shalt cover] or, for thou wilt cover, protect, or cast a covering over them: and this is answerable to their hope or seeking-covert in God, before mentioned: and signifieth a safe protection from al hurt or evil; as Exod. 33.22. Psal. 140.8. be-glad] or leap for joy, exsult. The word signifieth outward gladnes in gesture and countenance: So also doth the Greek answer∣able hereto: that where one Evangelist writeth, Rejoyce and be glad; Mat. 5.12. another sayth; Rejoyce and leap. Luk. 6.23.

Vers. 13. bukler] a piked-sheild, called tsinnah, of the sharp-pikednes: as an other kind of Scutchion is called Magen, Psal. 3.4 of fensing or protecting. favourable-accep∣tation] or good will; gracious-liking or acceptance. So the Hebrue Ratson meaneth; derived of a word which by the Apostle, signifieth to accept. Heb. 12.6. from Prov. 3.12. and to be wel pleased or delighted. Mat. 12.18. from Isa. 42.1. So the year (Ratson) of acceptation is the acceptable year: Luk. 4.19. from Isa. 61.2. and the time of accep∣tation, is the acceptable time, 2. Cor. 6.2. from Isa. 49.8. It is also interpreted will or pleasure; Hebr. 10.7. from Psalm. 40.9.

Annotations, Psalm VI.

Vers. 1. VPon the eight;] or after the eight: meaning the eight tune, which was grave, as that which we call the base. So David fetching home Gods ark, appointed some Levites with harps upon the eigth, for the honour and service of God. 1. Chron. 15.21.

Vers. 2. wrathful-heat] or choler: fervent-mood. This word noteth the inward affe∣ction; as the former doth the outward appearance. David prayeth not simply against correction, (for, as many as God loveth, he doth rebuke and chastise Rev. 3.19.) but

would have his nurture with moderation, least it broke him in peeces: as Jeremy like∣wise prayeth, Ier. 10.24. So after, in Psal. 38.2.

Vers. 3. heal me:] recure me. Though this may have reference to bodily sicknes; Psal. 107.18.20. yet is it also applied to soul-sicknes; and curing of it; as Psal. 41.5. heal thou my soul, for I have sinned against thee.

Vers. 4. how long?] or til when? An imperfect speech, through trouble of mind; which may thus be supplied: how long wilt thou cease, or, defer to help? or, how long wilt thou afflict me? So Psal. 90.13.

Vers 5. release] loosen, or deliver my soul; or me; meaning from death; as is expressed, Psal. 116.8.

Vers. 6. for in the death &c.] This doctrine, King Hezekiah explayneth thus; for hel shall not confesse thee, death shall not prayse thee, they that goe down the pit, shall not hope for thy truth: the living, the living, he shall confesse thee, as I doe this day: the father to the children shall make-knowne thy truth. Isa. 38.18.19. So after, in Psal. 115.17.18. hel] or the grave; deadly-hed, the place or state of the dead. See the note on Psal. 16.10. confesse] or, give thanks, celebrate, divulge or freely publish with praise and commendation. This same word is also used for consessing of sins; Psal. 32.5.

Vers. 7. I saint.] or am over-yawed with my sighing: the like speech Baruch useth, Ier. 45.3. The original word Iagahu, signifieth yawing, toyl, turmoil and sore labour, of body or mind; and consequently, fainting, through wearines: and is opposed to rest or quietnes: Lam. 5.5. every night] or, the whole night. I water] that is, bathe, or dissolue into water; or I melt my bedsted. These are excessive figurative speeches, to expresse the greatnes of his sorow. In the Hebrue they are also in the future time, I shal melt; I shal make swim; that is, I usually melt and bathe; noting the continuance of his affliction.

Vers. 8. mine eye] This may be taken for the whole face or visage; as in Num. 11.7. the eye is used for the colour or appearance. gnawen] The Hebrue Ghnashash is to gnaw and fret, & so to make deformed and ugly, & to confume. Hereof Ghnash is a moth-worm, Psal. 39.12. that fretteth garments. A like speech Job useth, mine eye is dimmed with indignation, Iob 17.7. but gnawen, here is a word more vehement. So after in Psal. 31.10.11. with indignation] for greif that I take being provoked by the enemies.

Vers. 11. let be abasht] or, shall be abasht; The Hebrue Bosh, signifieth to be abasht, wax pale and wann; as when the colour fadeth and withereth; and noteth both disap∣pointment of ones exspectation, Iob. 6.20. and confusion or destruction. Ier. 48.1.20. let them return] or, recoyl: a signe also of discomfiture and shame, so Psal. 56.10. in a moment] or in a minute: that is, a short space, or suddainly.

Annotations, Psalm VII.

Vers. 1. SHigajon] An-artificial-song of David: or, Davids delight. The word pro∣perly signifieth Aberration, or Ignoration; and is here, and in Hab. 3.1. onely used in the title of Songs: which seem to be made of sundry variable and wan∣dring verses, which being composed by art, cause the more delight. The Hebrue word (Shagah) whereof this is derived, is used for delight, or wandring-in-pleasure. Prov. 5.19.20. According to which wee may name this song, Davids delight, or solace. Or, in the other signification, Davids errour; as setting forth the sum of his cares, which made him almost to goe astray. upon the words] or concerning the words; or matters, affayres. Word, is both in Hebrue and Greek, often used for a thing or matter. Exod. 18.16. Deut. 17.1.1 King. 14.13. Luk. 1.65. of Cush] This may be meant of K. Saul himself, who was of Kish, and of Iemini, 1 Sam. 9.1. called closely Cush; that is an Aethiopian, or Blackmoore, for his black & il conditions, his heart not being changed, as the Blackmoore changeth not his skin, Ier. 13.22. Or els, it might be one of Sauls retinue, whose name indeed was Cush: but we find no mention of him elsewhere.

Vers. 3. least he tear in peeces] or, That he ravin not, or make-a-prey. Lion] called here in Hebrue Arjeh, that is, a plucker, Renter, or Tearer: and elsewhere,

Laby, that is Harty and couragious; Psal. 57.5, and Kphir, that is Lurking, or Couchant, Psal. 91.13. the reason of these names is shewed; Psal. 17.12. The renting-Lion, (Ar∣jeh) as greedy to tear; and the lurking-Lion (Kphir) as biding in covert places. Other names are also given to this kind, as Shachal, of ramping, or fierce nature; Psal. 19.13. and Lajish, of subduing his prey, Prov. 30.30. my soul] that is, me, or my life. breaking] this may be referred to the Lion, breaking asunder, or renting his prey: the word also is used for breaking of yokes of affliction, that is, saving, reskuing, redeeming, or delivering; as Psal. 136.24. Lam. 5.8. The Greek so turneth it here, there being none redeeming nor saving. Thus the deniall none set after in the Hebrew, serveth for both words; (as after in Psal. 19.9.) And it is the propriety of this tongue somtime to want, sometime to abound with words; as in 1 King. 10.21. there be two denials; when in 2 Chron. 9.20. there is but one, in the same narration.

Vers. 4. Done this] which Cush accuseth me of. He speaketh of some common slander. injurious-evill in my palmes.] that is bad dishonest dealings in secret: the palm or hollow of the hand, being a place where filthines may be hidden: the hand al∣so is put for the actions. So Ion. 3.8. Psal. 109.27. and 78.42.

Vers. 5. That had peace with me] my friend and conferate. Such trechery David much blometh in his foes, that in time of peace, made warre. Psal. 41.10. and 55.13.15.21. yea I] Hebrew, and I; which may be resolved, yea, or when I released my distresser; which may have reference to his sparing of Saul, and delivering him from death, 1 Sam. 24.6, 7, 8.11, 12. and 26.9.10.11. &c. without cause] or without-effect, and fruit: in vaine.

Vers. 6. My life] in Hebrew, lives: so usually called, for the many faculties and operations that are in life; the many yeers, degrees, estates thereof. The Apostles in Greek retain the singular number life: Act. 2.28. from Psal. 16.11. 1 Pet. 3.10. from Psal. 34.13. My glory] or honour; meaning either his honourable estate, re∣nown, and posterity; as Hos. 9.11. Iob 19 9. or his soule, as Gen. 49.6. in the dust] that is, in base estate, and ignominy, as Psal. 113.7. Iob 16.5. or, the dust of death, the grave, as Psal. 22.16. Isa. 26.19.

Vers. 7. In the rages] or because of the outrages, surpassing-indignations; so cal∣led, of the passing out of the heat and choller. wake-up] or raise up, to weet thy self, and come unto me; for judgment thou hast cammanded: or appointed. It may also be read, raise up to me, the judgment which thou hast commanded: so the Chaldee para∣phrast here supplieth the word, which: the Hebrew it selfe sometime doth the like, as 1 King. 9.8. this house is high; 2 Chron. 7.21. this house which is high.

Vers. 8. For it] for the same congregations sake, which commeth about thee ex∣pecting jugdement. to the high-place] or to the heighth: that is, the throne of Iudg∣ment, for throns were set high, 1 King. 10.19. This word height, is also used for heaven, Psal. 93.4. and there Gods throne is, Psal. 11.4.

Vers. 9. Iudge] Two words are here used in Hebrew for judging; 1 Dan, and 2 Shaphat; the first is more speciall to give doom or sentence in controversies; the lat∣ter more generall, for judging or doing right in all causes. The Apostles expresse these two by one Greek word krino, judge; as Hebr. 10.30. from Deut. 32.36. and Rom. 3.4. from Psal. 51.6. my justice] the justice and equity of of my cause, in re∣spect of my persecutors. So Psal. 18.21-15. Elswhere he appeareth to Gods justice, Psal. 35.24. my perfection or integrity] the sincerity of my wayes, and simpli∣city of my heart. See Psal. 26.1. in me] or unto me, to weet reward thou.

Vers. 10 For thou triest] or, he trieth. God who is possessor of the reins, Psal. 139.13. doth also try them, as mettall in the fire. The heart, may signifie the cogitations, and the reins the affection. So Psal. 26.2.2 Ier. 11.20, and 20.12. Revel. 2.23.

Vers. 12. Angerly-threatneth] or detesteth, disdaineth in wrath, namely the wicked, and menaceth their destruction.

Vers. 14. He worketh for the hot-persecutors] or polisheth, to weet, to shoot at them

that servently persecute. The Hebrew dalak which signifieth burning, Ezek. 24.10. is applied to hot persecution: so Psal. 10.2. Gen. 31.35. Lam. 4.19.

Vers. 15. He shalbe in travell] or, continually—travelleth, that is, taketh great pains to accomplish iniquity, as a woman with child to be delivered. molestation] or moyle, misery. The Hebrew ghnamal signifieth toylsom-labour and molestation, both which a man indureth himself, Psal, 25.18. and 73.5. and which he causeth another to endure: Psal. 94.20. and 55.11. And thus it is here meant, as the 17. verse shew∣eth. bring forth a lye] or, falshood: meaning either calumny and slander of others, (which in verse 17. seemeth to be called violent-wrong;) or a deceit of himself, fru∣strating his own expectation. This similitude of the Conception, travell and birth of sin, is memorable; mentioned also in Iob 15.35. Isa. 59.4. Iam. 1.15. much like an other simily, of ploughing, sowing, and reaping iniquity, Iob 4.8.

Vers. 16. Is fallen,] to weet, unto his own perdition, as Prov. 26.27. Eccles. 10.8. or, to lurke there for the perdition of others; See Psal. 10.10. the corrupting-ditch he wrought] or, pit-of-corruption which he made. The originall Shachath, signifieth corruption, Psal. 16.10. and is applied to any pit or ditch where one perisheth and cor∣rupteth. Psal. 57.7. and 94 13. and somtime the word pit, is plainly added, as in Psal, 55.24. the pit of corruption.

Vers. 17. His crown] the scalp, or heads top; meaning also, abundantly, and ap∣parantly in the view of all. See Esth. 9.25. Violent wrong] The word Chamas sig∣nifieth injury done by force; violation of right and justice.

Vers. 18. Sing-psalm-to] or, praise-with-psalm: and this importeth a song artifici∣ally and skilfully composed. See Psal. 3.1.

Annotations, Psalm VIII.

Vers. 1. GIttith] or the Gittith: which title is also given to the 81. and 84. Psalms. Gath in the Hebrew is a winepresse, Isa. 63.2. It is also the name of a ci∣ty of the Philistims, 1 Sam. 17.4. A city also of the Levites was called Gath-rimmon, Ios. 21.25. whereupon Obed-edom the son of Iuduthun, a Levite and singer in Israel, was called a Gittite. 2 Sam. 6.10. So by Gittith here may be meant, either such in∣struments as were used by the posterity of Obed-edom the Gittite; or, that these Psalms were made upon occasion of transporting Gods arke from the house of that Obed-e∣dom, the history whereof is in 2 Sam. 6.6.10, 11, 12, &c. or, that these Psalms were to be sung for praise of God, at the Vintage, when grapes were pressed. And accor∣ding to this, the Greek translateth it the winepresses. Or it may be the name of some musicall instrument; and so the Chaldee paraphrast taketh it.

Vers. 2 Our Lord] or our sustainers: see the note on Psalm. 2.4. wondrous-excellent] or wondrous-ample, illustrious and magnificent. The originall word signi∣fieth ample, or large and excellent withall; clear and splendent in glory: The Greek turneth it wonderfull. name] this word is often used for renown or glory, Gen. 6.4. Eccles. 3. Philip. 2.9. as on the contrary, vile persons are called men without name; Iob 30.8. Gods name is also used for his kingdome and gospel; Mat. 19.29. compared with Luke. 18.29. Mar. 10.29. And this Psalm treateth of the spreading of Christs kingdome and gospel, as after is manifested. hast given] that is, put, or set: as, I-have given, Isa. 42.1. is by the Evangelist in Greek I-will-put. Mat. 12.18. It may also import a setting-sure or stablishing; as thou hast given thy people, 1 Chron. 17.22. that is, thou hast stablished thy people; 2 Sam. 7.24. Here also is a grammaticall change in the Hebrew: to give, for thou hast given. glorious-majesty] venerable or praiseworthy-glory. The word Hodh, is generall for any laudable-grace or vertue for which one is celebrated, reverenced, and commended. above] or over, or upon the heavens. This phrase is used of God, Num. 27.20. where he willeth Moses to give of his glorious-majesty upon Ioshua; and may have use in the mysticall applying of this Psalme to Christs kingdom, as Mat. 21.16. teacheth us: heavens being

also often used in scripture, for the Church of Christ, Isa. 65.17. and 66.22. Rev. 21.1.

Vers. 3. Hast sounded] that is, firmly-decreed, and appointed, and consequently fit∣ted and perfected: as the Greed katertiso (which the Apostle useth,) signifieth; Mat. 21.16. So in Esth. 1.8. the King had sounded, that is, decreed, appointed. See also be∣fore, Psal. 2.2. strength] that is, strong-prase; for so this word seemeth often to be used; as Psal. 29.1. and 96.7. and 118.14. therefore the Greek, which the Apostle followeth, Mat. 21.16. translateth it Praise. This word strength or firmnesse, may be taken for kingdom firmly strengthened; as in this place, so in Psal. 110.2. and 86.16 and 89.11. to make cease] that is, put to silence; or do-away, abolish and destroy. So after in Psal. 119.119. and 89.45. and 46.10. self-avenger] or, him that avengeth himself: the proud and mighty which will not suffer his honour or gain to be diminshed. So Psal. 44.17. This was fulfilled, when children cry∣ing Hosanna to welcome Christ; the chief Priests and Scribes disdained, and sought to destroy him: but he stopped their mouths, by alledging this Scripture: Mat. 21.15, 16. Mark 11.18. Gods people are taught though they suffer wrong, not to avenge themselves, but to give place unto wrath. Rom. 12.19.

Vers. 5. What is sory-man] to weet, thus think I with my self: what is man, &c. Here man is called Enosh, (the name of Adams nephew, Gen. 4.26.) which signifieth dolefull, sory, sorrowfull, wretched, and sick incurably. And this name is given to all men, to put them in mind of their misery and mortality: as Psal. 9.21 let the heathens know, that they be Enosh. son of Adam] or of earthly-man. As before men are called Enosh, for their dolefull estate by sin: so are they called Adam, and sons of Adam, that is, earthly; to put them in mind of their originall, and end; which were made of Adamah the earth, even of the dust; and to dust shall again return. Gen. 2.7. and 3.19. Adam was the name both of man and woman; Gen. 5.2. and is also the name of all their children; Psal. 22.7, and 36, 7, and 39, 6. and in many other places. See the note on Psal. 49, 3. visit him] that is, hast care of, providest for, and lookest to him. The originall word thus largely signifieth; and is used indifferently for visiting with favour, as Psal. 56, 10. or with displeasure, as Psal 59.6. Here it is meant for good; for Gods providence is singular towards man; and his visitation preserveth our spirit, Iob 10, 12. Compare also herewith; Psal. 144, 3, Iob 7.17, 18.

Vers. 6. For thou madest-him lesser] or, And thou madest-him-lack, or, Though thou madest him to want a little of the Gods. a little] The originall word signifieth ei∣ther a little while; Psal. 37.10. or a little deale; Psal. 37.26. 1 Sam. 14, 29. The Greek brachú••t: (which the Apostle useth) also signifieth both. Act. 5.34. Ioh. 6.7. how be it, by his applying this to Christ, he seemeth to mean a litle or short time. Heb. 2.7, 9. than the Gods] or than God: but by Elohim, Gods; here is meant the An∣gels, as the Apostle expoundeth it, according both to the Greek version, and Chaldee paraphrase. And those heavenly spirits, are for their office and service called Angels, that is, messengers: but for their honourable dignitie they are called Gods, here, and in Psal. 97, 7, and the Sons of God, Iob 1, 6, and 38, 7. The Princes of the earth, are named Gods, Psal. 82, 6. how much more may the Angels be called so, that are Chiefe Princes; Dan 10, 13. and crownedst him, &c.] This may be understood of man as he was first made, in Gods image, and the Lord of the world, Gen. 1, 26. but since the transgression, it is peculiar to Christ and Christian men that have their dignity restored by Christ. Vnto him the Apostle applieth this Psalm, thus: wee see Iesus crowned with glory and honour, which was a little made-lesser than the Angels, through the suffering of death; that by the grace of God, he might tast death for all, Heb. 29. comely-honour] The Hebrew hadar, denoteth all honourable comelinesse, ho∣nest, grave, adorned decency.

Vers. 7. All, didst thou set] in the first creation, God gave man rule over fish, fowl, beasts, and all that moveth on the earth, Gen. 1.26. but after, for his sake and sin, the earth was cursed; and he injoyed it with sorrow; Gen. 3.17. But the Son of man who is heire of all things, Heb. 1, 2. restoreth our losse, and will cause the remnant of

the people, even whosoever overcommeth; to inherit all things, Zach 8, 12. Rev. 21.7. though unto man living here in sorrows, we yet see not all things subdued, Heb. 2, 8.

Vers. 8. Sheep and Oxen] or flocks and heards. The flock comprehending both sheep and goats, Levit. 1, 10.

Vers. 9. The fowle] that is, fowles or birds: one is used for many or all: so the Hebrew often speaketh of other things; as Ship, for ships: 1 King. 10, 22. with Chron. 9, 21. spear for spears: 2 King. 11, 10. with 2 Chron. 23, 9. So Psal. 20, 8, and 34, 8. of the heavens] that is of the ayer; for all this Outspread or firmament spread over the face of the earth, God called Heaven: Gen. 1, 8. the place also above where the Sun and Stars are, is called heavens, Gen. 1, 17. and the highest place where the Angels dwel, (and God himself is said to sit in,) is likewise called heaven: Mat. 6, 9, and 24, 36. and by the Apostle named the third heaven, 2 Cor. 12, 2. So other scriptures mention the birds of heaven, Mat. 13, 32. the winds of heaven, Dan. 7, 2, the clouds of heaven, Dan. 7, 13. the dew of heaven, Dan. 4, 12, &c. The Hebrew name Shanajim, hath the forme of the duall number: but the Evangelists expresse it indif∣ferently by the singular or plural; as where one saith, your reward is great in the hea∣vens; Mat. 5, 12, another saith, it is much in heaven: Luk. 6.23.

Annotations, Psalm IX.

Vers. 1. VPon Muth labben] This, if it be referred to the musick, seemeth to be a kind of tune like that we call the Counter-tenour. Otherwise it may be read, For the death Labben: but who he was, is very uncertain. It seemeth to me, as the former Psalm, was of the propagation of Christs kingdome: so this is, of the destruction of Antichrists.

Vers. 2. marveilous-works] or wonderfull-things: marvels: miracles. The origi∣nall word signifieth things high and hidden, such as mans power cannot performe, nor reason reach unto: and therefore are admired.

Vers. 4. When my enemies turned, &c.] This may be taken for a summe of his praise for deliverances past: or, in faith for like to come; and may be read, when my foes turn back: they shall stumble and perish. from thy face] from before thee; because of thy presence, that is, for fear of thee; and shut out from thy face or presence. So after Psal. 68, 2, 3, 9. So the Apostle speaketh of the wickeds perdition, from the face of the Lord. 2 Thes. 1, 9.

Vers. 5. Done my judgement] that is, given sentence, and executed, according to the right of my cause: see Psal. 7, 9 sitting on the throne] or sit-thee-downe on the throne; the seat of judgement, or tribunall. This noteth, both kingly autho∣rity, Psal. 132.11, 12. and the acting or executing of the same. 2 Chron. 18, 18. Isa. 6, 1. Dan. 7, 9. Rev. 20.11. judge of] or O judge, or judging justice.

Vers. 6. Hast rebuked] or chidden, with rough and severe words: but this, when God doth it, commonly importeth confusion; as being to his enemies; and there∣fore joyned with the curse: Psal. 119, 21, and 68, 32, and 76, 7, and 18, 16. Zech. 3.2. So else where he saith, at the rebuke of thy face they perish, Psal. 80, 17. wiped-out] or, wiped-away as with the hand. And this wiping out the name, noteth an utter a∣bolishing witn great wrath, Deut. 9.14, and 29, 20. Psal. 109.13. for ever and aie] or for ever and yet: or to eternity and perpetuity. The Hebrew Ghned, yet is ad∣ded to eternity, or ever, to encrease the durance of it, and to note all eternities. Psal. 10 16, and 21, 5, and 104, 5, and 145, 1, 2 taken from Moses, Exod. 15.18.

Vers. 7. The desolation,] which the enemies made in spoiling our land; or the, desolate places which the enemy builded for himself; as in Iob 3.14. great men are said to build themselves desolate-places. of the enemy] So the Greek turneth it we may also read it, O enemy, the desolations are quite ended (which thou madest;) or are they ended?

to perpetuity] or, to continuall aie, to victory: that is, so as it continueth for ever. Ever or Eternity hath the name Ghnolam in Hebrew of being hid, and so, un∣known: perpetuity, Netsach, is so named of prevailing and getting victory by perpetu∣all durance. Hereupon that speech of the Prophet, He hath swallowed up death to perpetuity, or victorious-aie, Isa. 25.8. is translated by the Apostle, Death is swallow∣ed up to victory, that is, for ever: as the same word in Amos 8.7. and Lam. 5.20. is also turned into Greek, by the LXXII. interpreters. Pulled up,] a simili∣tude taken from trees, applied here to the pulling down of cities: so planting and pulling up of a people, are set one against another. Ier. 24.6. and 42.10. and 45.4. of them] twise respected, for vehemency: meaning, all and every of them: or, with themselves, their memory is gone.

Vers. 8. Will judge] or, give doome unto. Two severall words for judging, are here used, as before. Psal. 7.9. with righteousnesses] that is, with all manner righteousnesses, and equity: or, most righteously, most equally. See the like speech af∣ter, Psal. 98.9. and 96.13. and often otherwhere.

Vers. 10. An high-refuge] in Hebrew Misgab, which is, an exaltation, that is, an high-place, tower, or fort to resist the enemy, Ier. 48.1. wherein men are protected, and escape their foes invasion, Deut. 2.36. for the oppressed] or, the beaten down, the poore is so called, as being pounded or stamped by the adversary. So Psal. 10.18. and 74.21. at times] or in seasons, that is, seasonably, at all times when they be in distresse. So Psal. 10.1.

Vers. 11. That know] or that acknowledge thy name: such are Gods people, Esa. 52.6. and shall by him be delivered and advanced. Psal. 91.14.

Vers. 12. Dwelleth in Sion] or sitteth in Sion. Sitting is often used for dwelling, as is noted, Psal. 1.1. The word in is many times omitted in Hebrew; but necessa∣rily to be understood, as the text it self often sheweth; as beth, house, for bebeth, in the house, 2 King. 14.14. compared with 2 Chron. 25.24. and 2 Chron. 26.21. with 2 King. 15.5. and 2 Chron. 34.30. with 2 King. 23.2 his practises.] or wonted works. The original word signifieth actions done naturally, or purposely and studiously: designes, guise, manners, gests or exercises enterprised advisedly, prosecuted studiously, usually or naturall disposition and inclination; as Prov. 20.11. 1 Sam. 25.3.

Vers. 13. He that seeketh out] or requireth bloods, that is God, who followeth, findeth out, punisheth and avengeth bloodshed or murder; according to the law, Gen. 9.5, 6. meek-afflicted] The originall here hath a double reading, Ghnana∣jim, that is, afflicted, poore: and Ghnanavim, meek, modest, lowly; for affliction often causeth meeknes. Therefore also Ghnani, that is afflicted; is translated praus, Meek. Mat. 21.5. from Zach. 9.9.

Vers. 14 From my haters] that is, which commeth upon me, from them. lif∣ting-up] or O lifter up, (exalter) of me. gates of death] This noteth present perill and feare of death as being now neer at the very doore or gate thereof; Gen. 4.7 Iudg. 5.8. It noteth also, power, strength, and jurisdiction which death hath; (even reig∣ning, as the Apostle saith Rom. 1.14.) because Magistrates sate, and judgments were executed at the gates of cities; Deut. 22.15. Iob 31.21. Amos. 5.10.15. So in other Scriptutes the gates of death and of hell, denote their perill, strength and horrour; Psal. 107, 18. Isa. 38.10. Mat. 16.18. Iob 38.17.

Vers. 15. Gates of the daughter of Sion] these are opposed to the former gates of death; and mean, the publike places where Gods people came together, at Sion gates, where God sate, vers. 12. and which he loved most, Psal. 87.2. The daughter of Sion signifieth the the Church or Congregation there gathered; (as also the Chal∣dee paraphrase here sheweth:) for every chiefe city, was counted as a mother; 2 Sam. 20.19. (whereupon the Apostle calleth Ierusalem, the mother of us all, Gal. 4.26) the villages that were neere and pertained unto such cities, are called daughters, Ios. 15.45. 2 Chron. 13.19. Psal. 48.12. and the inhabitants there seated, or assem∣blies of people resorting thither are likewise named daughters, as being bred, born,

nourished there, and subject therto. Such speeches are often in the scripture, as daugh∣ter of Ierusalem, Lam. 2.19. daughter of Sion, Matt. 21.5. from Zach. 9.9. daughter of my people; Ier. 4.11. daughter of Tyrus, Psal. 45.13. daughter of Babel, Psal. 137.8. and the like.

Vers. 17. judgment he hath done] or, by the judgment that he hath executed. his palms] the wickeds own hands; called the palms or hollowes, for the secret maner of working. So Psal. 7.4. Meditation, Selah] meaning that this is a matter of deep meditation, worthy to be wel minded, and spoken or sung with earnest consideration alwayes. Some retain the Hebrue word, Higgajon, Selah; for that it may import a kind of Song or tune, (as the Greek turneth it,) being found in this form, onely here, and in Psal. 92.4.

Vers. 18. into the hel] into hel it self: for the word into is in effect twise put in the Hebrue, for more vehemencie.

Vers. 19. needy-onely] two names are here given to the poor; Aebjon, needy and de∣sirous, which importeth want of things needfull, to be supplied by liberalitie. Psal. 132.15. and 112.9. Ghnaniii, poor-afflicted, which need help and deliverance from vexation: as before vers. 13. yet this precise difference, is not alwayes observed in scripture. perish for ay] that is, shall never perish. Here the word not, set in tho beginning, serveth for a denial of al that followeth; shall not be forgotten, shall not perish, of be lost. Contrary to this, is the wickeds-hope expectation, which shall perish. Prov. 10.28. Iob. 8.13. and 11 20. be strong] or, strengthen, confirm, and harden himself: and so prevail. This is fitly opposed both to the name and nature of man, which is infirm, sorowfull, and mortall.

Vers. 21. Put a fear in them] or strike a terror in them. The original moroh (used in this place onely,) seemeth to be put for Mora: which is Fear, or Terrour, Psal. 76.12. these two Hebrue Letters being often put one for another; as Amon, Ier. 52.15. for Hamon, 2 King. 25.11. Shina, 2. King. 25.29. for Shinnah, Ier. 52.33. Or according to the Letters it may come of Horah to teach; and signifie a law or doctrine. sorry-men] in Hebrue Aenosh, the proper name of Adams nephew, Gen. 4.26. signifying Sorowfull; and is after commonly given to every man for his dolefull state and morta∣lity, Psal. 8.5. and here collectively is the name of mankind.

Annotations, Psalm X.

THis Psalm, is in the Greek version, a continuance & part of the former 9. Wher∣upon the count of the Psalmes following doth in the Greek books, and such as follow them, differ from the Hebrue: the 11. Psalm being reckned for the 10. the 12. for the 11. and so forward. Yet to make up the number of 150. Psalmes▪ they divide the 147. into two. Likewise the 114. and 115. Psalmes they make one; and the 116. they part in two.

Vers 1. Wherefore doost thou stand] or, wilt thou stand? This form of expostulation, implieth an earnest prayer, Lord stand not farr off. For questions may be resolved into plain affirmations or denyals: as where one Euangelist sayth, why diseasest thou the master? Mark. 5.35. another sayth Disease not the master. Luk 8.49. doost thou hide] to weet thine eyes; as Esa. 1.15. or, thine eare, as Lam. 3.56. or thy self. times in distress] that is, when we are in distresse. So Psal. 9.10. Times, may specially note troublous times. See Psal. 31.16.

Vers. 2. he hotly-pursueth] or, burn-doth the poor, doth broil in afflictions; is hotly-persecuted. See Psal. 7.14. The Apostle useth like speech, for exceeding grief; 2. Cor. 11.19. who is offended and burn not? crafty-purposes] or, devises, policies, strata∣gemes. The word noting somtime good purposes, and somtime evil. See also Psal. 26.10.

Vers. 3. prayse doth the wicked] to weet, himself, or his fortune; for that he hath what his soul desireth. And the soul of the wicked, desireth: Prov. 21.10. the

covetous] or gain-thirstie, he blesseth, to weet, himself, and his fortune. The covetous, the scraper together, or Gather-good, hath his name, of a word which sometime signi∣fieth to peirce or, wound, Ioel 2.8. And fitly is the gain-thirstie so called, both for the hurt he doth to others, whose life oft he would take away, Prov. 1.19. and for that he woundeth himself with his greedy cark: the holy Ghost testifying that such as lust after gain, doe peirce themselves through with many sorrowes. 1 Tim. 6.10. he despiteth] or comtemptuously provoketh; with evill words or carriage, and so in∣censeth, or stirreth him to wrath. So vers. 13.

Vers. 4. such is the loftines of his nose] or, according to the height of his counte∣nance, or, of his anger. The nose and casting up of it, signifieth a proud, scornfull, and somtimes an angry countenance, For as the highnes of the heart Psal. 131.1. and of the spirit, Prov. 16.18. noteth inward pride: so the loftines of the eyes, Psal. 101.5. and here of the nose; noteth outward pride, and disdainfull behaviour. The Hebrew hath one word, for the nose, and for anger, (as is observed Psal. 2.5.) the Greek here saith, according to the multitude of his anger; meaning that, whereby he persecuteth the poor. he seeketh not] nothing regardeth, or careth, to weet, for God, or his will. in all his crafty purposes.] or, be all his presumptuous-cogitations; meaning that he doth not once think of God, whiles so he purposeth against the poor: or he presumeth in heart, and fain would so perswade himself, that there is no God. He studieth Atheisme: as Psal. 14, 1.

Vers. 5. His wayes doe, &c.] or, bring-forth doe his waies; a similitude from bring∣ing forth children with pain, which being effected, causeth joy, Iohn. 16, 21. There∣fore here, (as in Iob 20, 21.) it is used for good successe and (as the Chaldee explay∣neth it,) prosperity. Or referring it to the poor whom he persecuteth; we may read, his wayes make sorrowfull, or are grievous: the Greek saith, are polluted. in all time] or, in every time: that is, alwayes, continually. So Ps. 34, 2. and 62, 9. and 106, 3. so the Apostle in Greek saith, praying in all time; that is, alwayes; Eph. 6.18. like phrase is, in all day, that is, dayly, Psal. 145, 2. above his sight] or out of his presence, from before him. he puffeth] that is, defieth and setteth them at naught; dominiers over them (as the Greek translateth it;) as if he could overthrow them with his breath. Or he puffeth, bloweth; and consequently setteth them on fire, and consumeth them: as, scornfull men puffe, (that is, inflame, or as the Greek saith, burn,) the city, Prov. 29.8. So Ezek. 21.31.

Vers. 6, I shall not be in evill:] or, that am not in evill; that is, I who am not now in evill, shall never be, meaning by evill, trouble; or affliction; as the Israelites saw themselves in evill, Exo. 5.19. or, perhaps, by evill, he meaneth sin and malicousnes, (as when Aaron said, the people were in evill, Exo. 32.22.) and then he boasteth here of his innocency; for which he promiseth to himself, a setled estate.

Vers. 7. of cursing] or, of execration, or adjuration. The Hebrew Alah signifieth an oath with execration, or cursing; Num. 1.21. for cursing was added to an oath, for to confirm it the more, Neh. 10.26. Deut. 29.12.21. therefore one and the same thing is called both an oath, and a curse, Gen. 24.8.41. This here, the Apostle calleth in Greek Ara, Cursing, Rom. 3.14. deceits and fraud] or, impostures and in∣ward-guile; that is, outward deceitfull shewes and promises, and privy guile lurking in the heart.

Vers. 8. in the wayting-place of the villages] or, the ambush of the court yards: both which have their name in Hebrew of the grasse that groweth in them: as it were grasse-yards. And because such places commonly are rich mens possessions, there∣fore (it seemeth) the Greek translateth in the wayting place with the rich.

V. 10. He croucheth] or, And he crusheth, to weet, himself; least he should be espied. See this spoken of the Lion, Iob 39.2. that fall may into his strong pawes a troup] or, and he falleth with his strong-pawes on the troup of poor. Strong pawes] or Strong members; Here wanteth a word to be supplied; as often in this and other tongues: as a full; for a full cup, Psal. 73.10. a new; for anew sword: 2. Sam. 21.16.

cold; for cold water. Mat. 10.42. This want, sometime the scripture it self supplieth, in repeating histories; as, he set in Aram, 1 Chron. 18.6. for he set garrisons in Aram, 2 Sam. 8.6. the first of the feast, Mat. 26.17. for the first day of the feast: Mark. 14.12. So after, Psal. 22.13. and 27.4. troup-of-poor.] or, the weak, the poor: called here by a name, that noteth their power, wealth, and faculty, to be dimmed or decayed, or, a company of obscure persons. This word is no where found, but thrise in this psalm, in the 8. verse before; in this, and again in the 14.

Vers. 11. he will not see] or, not at all respect. The like profane speeches of the wicked, are set down, Psal. 94.7. Ezek. 8.12. and 9.9. Isa. 29.15.

V. 12. lift up thy hand] that is, shew openly the power for help of thy people, and confusion of thy foes; lifting up the hand, is applied to the publishing and manifesting of the Gospel, Isa. 49.22. sometime, for signe of help, Ezek. 20.5. sometime for hurt, 2. Sam. 18.28; and sometime, for signe of an oath; as Psal. 106.26. Deut. 32.40 In this later sense the Chaldee paraphrast taketh it here; Confirm the oath of thy hand.

Vers. 14. to give it into thine hand;] that is, to take the matter into thy hand, to manage it: or, to give with thy hand, that is, liberally to recompense the evill that is done, unto thee &c.] or upon thee the poor leaveth, to weet, his cause, or himself. To leave, is to committ unto ones fidelitie, Gen. 39.6. Esa. 10.3. Iob 36, 14. See also 1 Tim. 1.12.

Vers. 15. Break the arm:] the arm noteth strength, means, power, and help, Ezek. 30.21.25. Isa. 33.2. Dan. 11.6.22. also, violence, Iob 35.9. In respect of all these, the armes of wicked men shallbe broken. Psal. 37.17. till thou findest none.] In Ier. 50.20. the sinns of Gods people, being sought for, are not found, because of his mercy in pardoning them: but here of the wicked, they are not found, because of his judge∣ment in consuming them: as he saith in Ezek. 23.48. thus will I cause wickednes to cease out of the land.

V. 16. heathens out of his land.] the land of Canaan, whose peoples the Lord drove out; Ps. 44.3. and of which he said, the land is mine: Lev. 25.23. It may also be under∣stood of the wicked Israelites, which in conditions were like the heathens, and born of them, Ezek. 16.3. such were also called heathens, Ps. 2.1. as appeareth by Act. 4.27.

Vers. 17. thou preparest-firm] to weet, by thy spirit, which helpeth the infirmities of men that know not what to pray as they ought. Rom. 8.26. Or we may read it prayer-wise, prepare thou their heart, apply, &c. for prayers are often made in faith, as if they were already done; as, where one saith, it hath pleased thee to blesse, 1 Chron. 17.27. another saith, let it please thee to blesse, 2 Sam. 7.29.

Vers. 18. that he add not] he, that is, the wicked man spoken of before, vers. 15. un∣lesse, we referre it to that which followeth, the man of the earth. to daunt with terror] or, to break-with fear; to dismay, or terrify. The word is indifferent, applied somtime to God. Psal. 89, 8. somtime to wicked men, Psal. 37.35. The Apostle fol∣lowing the Greek version, saith, be not troubled, 1 Pet. 3.14. for, be not daunted-with-fear, Esa. 8.12. but more fully the word is opened, by Paul, saying, in nothing be terri∣fied (or daunted) of your adversaries, Philip. 1.28. pturómenor. sory-man, out of the earth] or sory-men, (Aenosh,) as Psal. 9.21. This may be referred to the fatherlesse and oppressed, whom the wicked would daunt and skare out of the earth, or land. Or, changing the order of the words; thus, that man of the earth, (that is, earthly man,) dee no more terrify, the meek▪

Annotations, Psalm XI.

Vers. 1. A Psalm of David:] this word Psalm wanting in the Hebrew, is supplied in the Greek. So in Psal. 14. and 25. and 26. and 27. and many other. See the note on Psal. 10.10. flee] or flitt. In the Hebrew there is a double reading, Flee-thou, and Flee-yee; meaning David in speciall, and his retinew with him. to your mount] or, from your mount: but the Greek and Chaldee supplieth the word

to. In mounts, rocks, and caves, David hidd himself from Sauls persecution. 1. Sam. 23.14. and 24.3.4. as a bird] This noteth his danger, who was hunted as a par∣trich on the mountains, 1. Sam. 26.20. and his fear; as in Isa. 16.2. Hereupon is that proverb; As a bird fleeing from her nest: so is a man, fleeing from his place. Prov. 27.8.

Vers. 3. For the foundations] or the things-set-up. The original word Shathoth, signifieth things-orderly-set and disposed: and may be applied to many things; as in buildings, to the foundation; in hunting, unto nets or snares; in the common wealth, unto constitutions or positive-lawes, in warrs, unto engins, or leaguers, as Psal. 3.7. in the mind of man, unto purposes, plots, deliberations; in religion, unto faith, which is the foundation, and beginning of the hypostasis; or the hypostasis (that is the sub∣sistence and expectation) of things hoped for. Hebr. 3.14. and 11.1. According to all, or most of these, may this sentence be applied; either to the plotts, purposes, snares, set for Davids ruine, but pulled down by the Lord: or to Sauls estate and kingdome which seemed setled, but by the Lord was overthrowne; or, to Davids estate and faith, which the enemies boasted to be come to nought. The Greek version of the Lxx. translateth thus, for the things-that thou hast-perfected, they have destroyed. are cast-down] or, shalbe broken-down, destroyed.

Vers. 4. pallace of his holynes] or his holy pallace: or Temple, which here may be taken for very heaven: as also in Hab. 2.20. for the holy places made with hands, were antitypes (or answerable similitudes) of the true sanctuary, Heb. 9.24.

Vers. 5. prove the just] or trie them; by the persecution of the wicked, as wel as by other afflictions. Psal. 66.10.11.12. his soul] that is, Gods soul doth hate. This is attributed to God, after the manner of men; as he is also said to have eyes, hands, eares, &c. So Levit. 26.11. my soul shall not loath you.

Vers. 6. snares] hereby is often meant in scripture, strange sodain and inevitable judgements. Iob 22.10. and 18.9.10. Isa. 8.14. and 24.17.18. fire and brimstones] such was the wrath that fell on Sodom and the cities by it, Gen. 19, 24. and was threat∣ned unto Gog, Ezek. 38.22. and figureth the vengeance of eternal fire. Iude 7. Rev. 20.10 wind of burning-stormes] or, of blasting-tempests, that is, a horrible-blasting whirlewind. David felt such from his persecutors, Psal. 119.53. and here they feel such from God, for persecuting him. Ieremy applieth this word, to the burning-storm of hunger, Lam. 5.10. but it is properly a hideous burning tempest, rushing out of the darksom cloud; such as the Euangelist calleth anemos tuphonicos, a smouldry-burning wind, named in Greek Euroclydon, Act. 27, 14, the portion of their cup] that is, the due measure of their punishment. See Psal. 75, 9 and 16.5.

Vers. 7 loveth justices] that is, all manner justice; both to punish the evil, and pre∣serve the good, both just causes and persons. his face] or their faces; in mysterie of the holy Trinitie; as often in the scripture. See Psal. 149, 2. The Hebrue here may be Englished, the face (the aspects) of them, or of him: See the note on Psal. 2.3. wil view the righteous] usually-vieweth the right. And this noteth the manifesting of Gods care, and favour, towards the righteous, both cause and person.

Annotations, Psal. XII.

Vers. 2. SAve] or help. This word it largely used, for al manner saving, helping, de∣livering, preserving, &c. as to help, or defend from injurie, Exod. 2.17. 2. King. 6.26.27. to deliver from all adversities; Psal. 34.7. as from sicknes, Matt. 9.21. Mark. 6.56. from drowning, Mat. 8 25. from shipwrack, Act. 27.31. from hands of enemies, Psal. 18.4. Iude 5. from sin, Mat 1.21. from death, Mat. 27.40. from wrath, Rom. 5.9. and infinite the like. And is not onely a helping in trouble, but a riddance out of it; as one Euangelist saith, let us see if Elias wil come and save him; Matt. 27.49. an other saith; if Elias wil come and take him down. Mark. 15.36. the faithfull are diminished] or faiths, fidelities are ceased. The orginal word is used, both for true and faithfull persons 2 Sam. 20, 19. and for truthes or fidelities, Isa. 26.2.

Vers. 3. false-vanity] or vain falshod. This word (Shav) noteth out vanity both of words; and deeds, Exod. 20.7. Ier. 2.30. and often that which is also false, Exo. 23.1. as that which Moses in Exo. 20 16. calleth witnesse of falshood, (Sheker,) relating it, he calleth false-vanitie, (Shav) Deut. 5.20. with his next friend] or his neighbour, his friend with whom he is associate. Sometime this word is used for a special friend, 2 Sam. 13.3. Psal. 35.14. Prov. 17.17. but often generally for a neighbour, or next; as the new testament translateth it in Greek, Mat. 19.19. from Levit. 19.18. And who is our neighbour, our Lord teacheth us, Luk. 10.29.36. with lip of flatteries] that is, smoth deceitful speeches: a lip being somtime put for a speech or language, Gen. 11.1. Of such deceivers, that had taught their tongues to speak lyes, Jeremy also com∣playneth, Chap. 9.4.5. a heart and a heart] that is a double heart, and deceitfull. So, stone and stone, Ephah and Ephah, Deut. 23.13.14. meaneth double and deceitful weights and measures. The men of Zabulun are commended for that they were not thus of a heart and a heart. 1. Chron. 12.33.

Vers. 5. our lips are with us] or, are ours: that is, we have skil, power, and liberty to speak; who shall controule us?

Vers. 6 set in salvation] that is, deliver out of all misery, and safely settle in health, and prosperous estate. he shall have breathing] or, he (meaning God) will give breathing, or respiration to him, that is, to every poor man, (as after in verse 8.) or, he wil breath-out, that is speak plainly to him. The Greek, changing the person, translateth parrhesiasomai, that is, I wil-speak plainly with him. So it noteth the bold assured comfort which God by promise giveth to the afflicted: whose faithful word is there∣fore commended in the verse following. This word somtime is used for plain and confident breathing out, or uttering of the truth. Habak. 2.3. Prov. 12.17. Or we may understand it of the wicked; thus, I will set in salvation him whom he puffeth at: that is, whom the wicked boldly defieth; (as this word was used before, Psal. 10.5.) or, whom he hath insnared.

Vers. 7. The sayings] or, the words, promises. tried] examined, fined, as in fire. The like praise of Gods pure word, is in Psal. 18.31. and 119.140. Prov. 30.5. a subliming fornace of earth] This fornace, called Ghnalil, a sublimatorie, of subliming or causing to ascend upward, is the best and choisest vessel for trying and subliming of metall; called therefore in Greek Dokimion, a Triall. And the Apostle hath the like word for a Triall of saith, better then gold. 1 Pet. 1.7. seven times] or seven fold: that is, many times, fully and sufficiently. Seven is a perfect number used for many. 1 Sam. 2.5. Prov. 24.16. and 26.25.

Vers. 8. preserve him] that is, every one of them: so before in the end of the 6. verse: and often in the scripture, like sudden change of number may be observed. It may also be read prayer wise, keep them, Preserve him. from this generation] that is, from the men of this generation: As when Christ said, Wherto shall I liken this gene∣ration; Mat. 11.16. he meant, Whereto shall I liken the men of this generation? Luk. 7 31. The like may be seen in Mat. 12.42. compared with Luk. 11.31. The original word Dor, that is, generation, race, or age, hath the signification of durance, or durable dwelling and abiding, Psal. 84.11. and so noteth the whole age or time that a man dureth in this world, Eccles. 1.4. and so consequently for a multitude of men that live together in any age: as here, and Deut. 1.35. and in many other places.

Vers. 9. vilenes] or, Vile-luxuriousnes, riotize. The word zulluth here used, is deri∣ved from zolel, that is, a rioter, glutton, or luxurious-person; Deut. 21.20. Prov. 23.21. and consequently one vile, contemptible, and naught-worth; opposed unto the precious, Ier. 15.19. And here vilenes or riotize, may either be meant of the vice it self; or of vicious doctrine, opposed to Gods precious word, before spoken of vers. 7. or a vile and riotous person, may so be called, for more vehemency sake, as Pride, for the prowd man, Psal. 36.12. See the annotation there.

Annotation, Psalm. XIII.

Vers. 1. HIde thy face] that is, withdraw thy favourable countenance and comfort. This is contrary to the lifting up of the light of Gods face, Psal. 4.7. and importeth trouble and grife; and is caused by sin, and is the cause of many adver∣sities and discomforts: Deut. 31.17.18. Isa. 59.2. Ezek. 39.23, 24, 29. therefore this prophet doth often complain hereof, and pray against it, Psal. 33.8, and 104.29, and 88.15, and 69.18, and 102.3. and 143.7, and 27.9.

Vers. 3. Set counsels] that is, consult and devise, with my selfe, how to escape.

Vers. 4. Lighten my eyes] that is, make them see clear, and consequently, make me ioyfull; for, the light of the eyes, rejoyceth the heart, Prov. 15.30. The eyes are said to be inlightned, when penury, sorow, sicknesse, or other affliction whereby they were dolled, is done away; and the senses by some meanes refreshed, 1 Sam. 14.27, 29. Esr. 9.8. also when ignorance is by Gods word and spirit done out of the mind. Psal. 19.9 Eph. 1.18. See also Psal. 38.11. Least I sleep] or, that I-sleep not the death: that is, least I die. For death is often called sleep, in the scripture; Psal. 76.6. Iob 3.1▪ 3, and 14.12. Act. 7.60, and 13.36. the sleep of eternity, Ier. 51.39.

Vers. 6. But I,] or, And I; as for me; bounteously-rewarded] The originall word Gamal signifieth to give one thing for an other; as prosperity, after one hath been in adversity, &c. And though it be sometime used for rewarding evill for good, Psal. 7.5. or evill for evill, Psal. 137.8. yet from God to his people, it commonly signifi∣eth a bountifull rewarding of good things, in stead of evill, which we rather deserve. So Psal. 116.7, and 119.17, and 142.8, and 103 2, 10.

Annotations, Psalm. XIV.

Vers. 1 THe foole] Nabal (which hath the signification of fading, dying, or falling away as doth a leaf or flower, Isa. 40.8. 1 Pet. 1.24.) is a title given to the foolish man, as having lost the juice and sap of wisdom, reason, honesty, godlines; being fallen from grace, ungratefull, and without the life of God; as a dead karkase. (which of this word is called Nebalah, Levit. 11.40.) and therefore ignoble, and of vile esteem: opposed to the noble man, Isa. 32.5. The Apostle in Greek turneth it impru∣dent or without understanding; Rom. 10.19. from Deut. 32.21. saith in his heart] that is, mindeth, and perswadeth himself in secret. So Psal. 10.4. and 53.2. they have corrupted] marred, to weet, themselves; Therefore the Greek saith, they are cor∣rupted This word is used for corruption both of religion and manners, by idolatry and other vices, Exod. 32.7. Deut. 31.29. Gen. 6.12. And that which he spake before as of one man, he now applyeth to all mankind. made abominable] or made loth∣some, to weet, their action, or themselves, as the Greek saith, they are abominable: or become lothsome. So in 1 King. 21.26, practise] meaning their evill actions, therefore in Psalm 53.2. it is ghnavel, evill; which here, is ghnalilah, action.

Vers. 3. Al is] or The all that is, the whole universall multitude is departed; All in generall, and every one in particular, as is expressed, Psal. 53, 4. become unpro∣fitable] or fit for no use; so the Apostle expresseth it in Greek; the word here used, being rare, and taken from Iob 15.16. and betokeneth a thing lothsom, stincking, and so unfit for use.

Vers. 4. Do they not know?] meaning, doubtlesse they know; and cannot plead ignorance. A question hath often the force of an earnest asseveration. eat my people] that is, the poore; as is added for explanation, in Exod. 22.25. for Gods peo∣ple commonly are the poorer sort, Iam. 2.5, 6. Luk. 6.20. and such are eaten or de∣voured of the wicked, Psal. 79.7. who eat their flesh, and flay off their skin, and chop them in peeces as flesh for the cauldron, Mic. 3.3. as they eat bread] the word as seemeth here to be understood; or without it, we may read, they eat bread; that is, are secure, and without remorse, doe give themselves to eating and drinking. So eat∣ing of bread, is used for banqueting; Exod. 18.12.

Vers. 5. There dread they a dread] that is, they are sore a dread; or feare a great fear, as Luk 2.9. So, hath sinned a sin, Lam. 1.8. that is, hath grievously sinned. And by

there, he meaneth the suddainnes of it, as also in Psal. 36.13 or, there, that is, in their heart and conscience. because God is] this may be taken as a cause of their foresaid fear; as Saul was afraid of David, 1 Sam. 18.14, 15. or it is an opposition to their dread; but God is in the just generation, and therefore they dread not, but are defended from the siege of their enemies; as Psal. 53.6.

Ver. 6. Yee would make abashed] that is, yee reproach it, and would confound, frustrate, and bring it to nothing. So abashing and shame, is often used, for frustrati∣on of ones purpose and hope, Psal. 6.11. because Iehovah] or, but Iehovah is his shelter, and hope, therefore he shall not be abashed, Psal. 25.3. Contrarywise, the wicked shalbe abashed, because God refuseth them, Psal. 53.6.

Vers. 7. Who will give] or, O that some would give! it is a form of wishing, often used in the scripture; as Psal. 55.7. Deut. 5.29. Iob 6.8. out of Sion] this is meant of Christ the salvation of God to Israel, who was expected out of Sion; as it is writ∣ten; the redeemer shall come out of Sion, and shall turn away impieties from Iaakob, Rom. 11.26. returneth the captivity] that is, bringeth again those that were led captives: according to the promise, Deut. 30.3. and this was performed by Christ, Luk. 4.18. Ephe. 4.8. Captivity, or Leading-away; is here used, for the people led-away; as another word of like signification is so used, Ezek. 11.24, 25. So Ps. 126. Iaa∣kob, Israel] that is, Gods people, the posterity of Iaakob, who also was called Israel: (So Aaron is put for his posterity, the Aaronites, 1 Chron. 12.27. and 27.12 and David for his children, 1 Chron. 4.31.) Iaakob is a name that noteth infirmity; for he strove for the first birth-right, but obtained it not, when he took his brother by the heele in the womb; and thereupon was called Iaakob, Gen, 25.22, 26. But Israel is a name of pow∣er and principality; for after he had wrastled with the Angel, behaved himselfe princely, wept, prayed, and prevailed, his name was changed from Iaakob to Israel; as a prince or prevailer with God. 32.24, 26, 28. Hos. 12.3, 4, Therefore is the name Israel, given to all Gods people; even the Gentiles also that have Iaakobs faith; Gal. 6.16. as long before, Iether, who by nature was an Ismaelite, 1 Chron. 7.17. was for his faith and religion, called an Israelite, 2 Sam, 17.25. It may also be observed, how in this word Israel are contained the first letters of the names of Abraham and Sarah his wife, of Isaak and Rebekah his wife, of Iaakob and of both his wives Leah and Ra∣chel: all which persons (except Rachel,) were also buried together in one cave, Gen. 49.29, 31.

Annotations, Psalm XV.

Vers. 1. IN thy tent] or pavilion: called in Hebrew Ohel, of spreading over. God cau∣sed an habitation to be made in the wildernesse, wherein he dwelt among men: Exod. 26. Psal. 78.60. that mansion, made often curtains, he called Mishcan, an Habitacle, or Tabernacle; Exod. 26.1. Psal. 26.8. over which, other curtains were made, and cast for a covering, called Ohel, a Tent or covering. Exo. 26.7. Hereupon the whol place is called, sometime Ohel, a tent, sometime Miscan a tabernacle. To this tent, all Gods people were to come for his publike worship, Levit. 17.4, 5. Deut, 12.5, 6. It was a movable place; and so differed from a house or settled habitation; 2 Sam. 7.1, 6. 1 Chron. 17.5. yet for the use, it is sometime called a house, as is noted on Psal. 5.••. mountain] the mount Sion; whereof see, Psal. 2.6.

Vers. 2. Walketh perfect] that is, leadeth his life perfect, intire, simple, sincere, and unblemished. It noteth the integrity that is before God, in heart and spirit; according to the covenant, walk before me, and be perfect, Gen. 17.1. and thou shalt be perfect with Iehovah thy God; Deut. 18.13. Mat. 5, 48. Therefore this perfectnesse must first be in the heart, Psal. 119.80. then in the wayes, Psal. 18.33. and 119.1. worketh] or ef∣fecteth justice: this is wrought by faith, Heb. 11.33. and such a man is acceptacle to God Act. 10.35.

Vers. 3. Slandereth not] or defameth not, backhiteth not. This word Ragall (from whence Regel, a foot, is derived) properly noteth a going to and fro, prying and spy∣ing, and carrying tales and rumours; and is used for defaming, or calumniating

by craft and guile, 2 Sam, 19.27. and here generally for all busie, crafty, deceitfull, or malicious abuse of the tongue: which the Greek expresseth by using fraud or dole; edó∣lose. taketh not up a reproach] or layeth not on; or beareth not a reproach. This importeth both the first raising, and the after receiving and reporting of a reproachfull tale. Exod. 23, 1. Levit. 19, 16. The like phrase is used somtime for bearing or suffering reproach, Psal. 69, 8. Ezek. 36, 15. that sense is not amisse here; beareth not reproach upon his neighbour; that is, suffereth not his neighbour to be reproached: as elsewhere he saith, beare not sin upon thy neighbour; or suffer him not to sin, Levit. 19 17.

Vers. 4. In whose eyes an abject] or In his eyes, a reprobate is contemned. The or∣der also may be changed thus, in whose eyes the contemptible (or vile person, as Dan. 11.21.) is rejected. See examples of such carriage, 2 King, 3, 14. Esth. 3, 2. Luk. 23, 9. sweareth to his hurt,] or to his evill; his hinderance; or to afflict himself, Which may be understood of oathes to men, turning to his own losse and dammage, which yet he keepeth; or of oaths to God, vowing to afflict himself, by abstinence. The Hebrew word which signifieth evill, is often used for affliction; as in Ruth 1, 21. the Almighty hath done evill unto me▪ that is, hath afflicted me. Otherwise if we understand it of doing evill to another, the meaning is, sweareth to doe-evill, but doth not recompense it; that is, performeth it not: for the word change, here used, sometime signifieth recompense, as Iob. 15, 31. Compare this place with the law for swearing to doe evill, or good, Levit. 5, 4. The Greek translateth sweareth to his neighbour: for rangh, evill; reading reangh, a neigbour: this sense is good. And rangh, though not usuall, may be taken for a neighbour, here, and in Prov. 6.24.

Vers. 5. Silver] that is, money or coin; usually made of silver. to biting usu∣ry] or with biting, that is, usury, fitly so called, because it hiteth and consumeth the borower and his substance. be moved] or shaken, removed. And commonly it implieth in it, some evill to the thing moved; Psal. 38, 17, and 94, 18, and 13, 5, and 60, 4. and often in the Psalms; therefore they just have this priviledge of God, never to be moved. Psal. 55, 23. Prov. 10, 30, and 12, 3.

Annotations, Psal. XVI.

Vers. 1. MIchtam of David:] Davids jewel; or notable song. Cethem is fine-glist∣ring-gold; Psal. 45, 10. of that this Michtam may be derived, for a gol∣den jewell: and so note the excellency of this Psam. The like title is before the 56, 57, 58.59. and 60. Psalms. Preserve me O God] Christ speaketh this Psalm, by David his figure, as we are taught in the new Testament, Act. 2.25, 31, and 13, 35. and here is handled his mediatorship, death, resurrection and ascension.

Vers. 2. Thou hast said] he speaketh this to himselfe; Thou O my soule sayest: so the Chaldee paraphrase explaineth it: and the Greek to make it plainer, changeth the person, translating, I have said. Or, it may be spoken to the house or church of Christ. my good not unto thee] understand, extendeth not, or pertaineth not to thee; or, is not for thee; which the Greek expoundeth thus, of my goods thou hast no need. For, if man be just, what giveth he to God: or what receiveth he at his hand; Iob 35.7

Vers. 3. To the saints] to weet, my good extendeth: as elsewhere Christ saith, for their sakes sanctifie I my self, that they also may be sanctified, through the truth, Ioh. 17.19. are in earth] Such is the meaning of the Hebrew phrase, in earth they: the re∣lative being put of the verb; which sometime the Hebrew it self explaineth: as, he not the King of Israel, 1 King. 22.33. for it was not the King. 2 Chron. 18.32. so, he over∣seer, 2 King. 25.19. for, was overseer; Ier. 52.25. and sundry tho like. excellent] or noble, glorious, wonderfull: an honourable title given to Christians. See Psal. 8.2. all my delight in them] or, in whom all my pleasure is. Hebrew Chephtsi-bam,

that is, my pleasure in them; so in Isa. 62.4 the church is called Chephtsi-bah; that is, my pleasure in her.

Vers. 4. Their sorrowes shall be multiplied] or, are multiplied. This is meant of I∣dolaters, who hastily endow, that is, offer sacrifice to another God, and so increase their griefes; which may be understood of afflictions, or of grievous Idols: for the Hebrew ghnatsabim, sorrows, is often used for Idols, as in Psal. 115.4. and so the Chaldee pa∣raphrast taketh it here. Accordingly the sense may be this, They whose grievous-Idols are multiplyed, they that endow another God: I will not powre out their oblations, that is, I will not pertake with them, or be a mediatour for them. endow an o∣ther] or hasten to an other. A similitude from dowries given in mariages, meaning gifts and oblations hastily brought for divine worship. powre-out-oblations] or shed-offerings; effusions properly, put by figure of speech for effused or powred out li∣quor, commonly called drink offerings, which were wont to be powred-out upon the sacrifices; and by Gods law were to be of wine or Shecar, Num. 15.5, 7, 10, and 28, 7. but among idolaters were of blood. take-up their names] or, beare their names; that is, not mention or speak of them; according to the law, Exod. 23.13. Ias. 23.7.

Vers. 5. Of my part] or, of my partage; that is, of the inheritance parted, shared, and dealt unto me. So the Greek turneth it, of mine inheritance. The word is ge∣nerally used for lands, oities, goods, spoiles, &c. that are shared out. And this here hath reference to the law of the Priests, which had in part among the people, for that the Lord was their part and inheritance, Num. 18.20. The Lord is his peoples part or share, Ier. 10.16, and 51.19. and again, his people are called his part, Deut. 32.9. my cup] that is, measure and portion, of joyes or afflictions, Psal. 23 5, and 11.6. my lot] this also is used for an inheritance obtained by lot, Ios. 18.11. Iudg. 1.3. The A∣postle calleth Christs church by this name, 1 Pet. 5.3.

Vers. 6. The lines] or cords, such were used in measuring of lands or heritages, Psal. 105.11, and 78.55. 2 Sam. 8.2. and figuratively a line is put for the portion measured, Ios. 17.5.14. is faire for me] or, which is faire unto me; that is, which pleaseth me well.

Vers. 7. Counselled me] given me counsell by his word and spirit, touching my suf∣ferings, and the glory that shall follow 1 Pet. 1.11. Luk. 24.25, 26. God is wonderfull in counsell, and excellent in work, Isa. 28.29.

Vers. 8. I have proposed,] equally-set, or levelled; the Greek (which the Apostle followeth) saith, I beheld-before, Act. 2.25. he is at my right hand] The word is, is supplied Act. 2.25. For God be at the right hand, is powerfully to assist and comfort: as on the contrary, for Satan to be there, is greatly to resist and annoy, Psal. 109.6. Zech. 3.1. I shall not be moved] or, that I be not moved, Act. 2.25.

Vers. 9. My glory] This by the Apostle is applied to the tongue, Act. 2.26. which is the instrument wherewith we glorifie God. See Psal. 30.13, and 57.9. Gen. 49.6. dwell in confidence] or, abide with hope, that is, boldly, safely, and se∣curely: meaning that his flesh (his body) should abide (or rest in the grave, with sure hope of rising again from death, the third day.

Vers. 10. My soul] The Hebrew Nephesh, and Greek Psuchee, which we call Soule; hath the name of breathing or respiring; and is therefore sometime used for the breath; Iob 41.12. it is the vitall spirit that all quick things move by, therefore beasts, birds, fish and creeping things, are called in scripture, living soules, Gen. 1.20.24. And this soule is sometime called the blood, Gen. 9.4. because it is in the blood of all quick things, Levit. 17.11. It is often put for the life of creatures; as keep his soule, Iob 2.6. that is, spare his life: a righteous man regardeth the soule of his beast, Prov. 12.10. that is the life: so to seek the soule, is to seek ones life, to take it away: Psal. 54 5. Mat 2.20. It is also many times used for ones self; as Job justified his soul; that is; himself, Iob 32.2. take heed to your soules, that is, to your selves, Deut. 4.15. so Gen. 19.20. Luk. 12.19. And thus it is put for the person, or whole man; as, give me the soules, that is, the persons; Gen. 14.21. so an hungry soule, Psal. 107.9. a full soul, Prov. 27.7.

a weary soul. Prov. 25, 25. eight souls, 1 Pet. 3, 20. seventie five souls, Act. 7.14. and many the like. It is used also for the lust, will, or desire, as Psal. 41.3. Exod. 15.9. for the affections of the heart, Psal. 25, 1. for the body of man that hath life and sense, Psal. 105, 18. and 35, 13. and finally, it is sometime a dead body or corps, Num. 5, 2. and 9.10. and 19.11.13. though this be figurative and very unproper, for at ones death, the soul goeth out, Gen. 35, 18. The word being thus largely used, is to be weighed accor∣ding to the matter and circumstances of each text. For this here in the Psalm, com∣pare it with the like in other places, Psal. 30, 4. and 116, 8. and 89, 49. and 88, 4. and 94.17. Christ gave his soul for the ransom of the world, and powred it out unto death. Isa. 53, 12. Mat. 20, 28. Iohn. 10.11, 15.17. and 15.13. to hell] or in hell; in deathes-estate, or deadly-hed. This word hell, properly signifieth deep, whether it be high or low: and though by custome it is usually taken for the place of Devils and damned wights; yet the word is more large: and as heaven is not onely the dwelling place of God and his saints, but generally all places above us, where the starrs, the clowds, the winds, the birds. &c. are, as is shewed, Psal. 8, 9. so hell is all places beneath. Wherefore it may in this large sense, serve to expresse the Hebrue word Sheol here used: which Sheol is a deep place, Iob. 11, 8. Prov. 9, 18. and said in scripture, to be beneath, Psal. 86, 13. Deut. 32.22. Isa. 14.9. as heaven is above: and it, with the Greek word haides; is opposed to heaven Psal. 139, 8. Amos 9, 2. Mat. 11, 23. It cometh of Shaal, to Crave, ask, or require; because it requireth all men to come unto it, and is never satisfied, Psal. 89, 49. Prov. 30.15, 16. and 27.20. It is a place or state, which all men, even the best, come unto: for Jaakob made account to goe thither, Gen. 37, 35. and Job desired to be there, Iob 14.13. (for he knew it should be his house, Iob 17.13.) and our Lord Christ was there, as this Psalm, with Act. 2.31. sheweth; and Solomon telleth that all goe thither, Eccles. 9, 10. It is usually joyned with grave, pit, corruption, destruction, and the like words pertaining to death, with which Sheol or haides, is joyned as a compa∣nion thereof, Rev. 1.18. and 6.8. Dathan and Abiram, when the earth swallowed them up, are said to goe down quick into Sheol, Num. 16.30, 32, 33. Jonas in the whales bel∣ly, was in the belly of Sheol, Ion. 2.3. and other holy men that were delivered from great miseries & perils of death, are said to be delivered from Sheol or hell, Psa. 86.13. and 30, 4. and 18, 6. & 116.3. & those that are dead, are gone to Sheol, Ezech. 32.21, 27. And as death is said figuratively, to have gates; Psal. 9, 14. so Sheol, haides, hell, hath gates, Isa. 38, 10. Mat. 16.18. and a soul, Isa. 5, 14. and a hand, Psal. 49, 16. and 89, 49. and a mouth, Psal. 141, 7. and a sting, which by Christ is done away; 1 Cor. 15, 55. so that as He was not left to Sheol, but rose from death (from the heart of the earth, Mat. 12, 40.) the third day: so all the saints shall likewise be delivered from Sheol, or haides, Psal. 49.16. Hos. 13.14. and it with death shalbe abolished. Rev. 20.14. So by the Hebrue word Sheol, the Greek haides, and our English hell, we are to understand the place, estate, or depth of death; deadly-hed. And these words, thou wilt not leave my soul to hell; teach us Christs resurrection; as if he should say, thou wilt not leave me to the power of death or grave, to be consumed, but wilt raise me up from the dead; as the words folowing, and the Apostles explanation do manifest. Act. 2.24, 31. and 13.34, 35. thou wilt not give] not grant, permit, or suffer. An Hebrew phrase often used; as I gave thee not to touch her, Gen. 20.6. God gave thee not to hurt me, Gen. 31.7. he will not give you to goe, Exod. 3, 19. So Psalm 55.23. and 66.9. and 118.18. and many the like. to see corruption] that is, to feel corruption, or, to corrupt, to rot. As to see death, is to die; Psal. 89.49. Luk. 2.26. Iohn. 8.51.52. so, to see evill, Psal. 90.15. & to see good, Psal. 34.13. is to feel and inioy it. So, to see the grave. Psal. 49.10 cor∣ruption] the Hebrew Shachath properly signifieth corruption or rottennes, and is so to be taken here, as the Apostle urgeth the force of the word, Act. 13.36.37. David saw corruption, but he whom God raysed up, saw not corruption. Yet often the word is used for a pit, or ditch, wherein karkesses do corrupt. See the note on Psalm 7.16.

Vers. 11. Thou wilt make me know] or, hast made me know; (as Act. 2.28.28.) that is, givest me experience of; wisest me. the way of life] or journey of lives; the way or

course to life from death, and to continue in life eternall; the Apostle saith, wayes of life. Act. 2.28. before thy face] or, with thy face: that is, in thy presence I shall have fulnes of joyes. The Greek, which the Apostle followeth, Act. 2.28. saith, Thou wilt fill me with joy, with thy face. The Hebrew eth penei and liphner; with, or before the face, are both one, and sometime put one for an other: as 1 King. 12.6. with 2 Chron. 10.6. Gods face or presence, as it is our greatest joy in this life, Exod. 33.14.15.16. so shall it be in the next. Psalm 17.15. Wherefore the wicked shall then be punished, from his presence. 2 Thes. 1.9. pleasures] or pleasantnesses (that is, pleasant-ioyes) at thy right hand; the place of honour, delights, and joyes eternall. Mat. 25.33.34.46.

Annotations, Psalm XVII.

V. 1. IVstice] that is, my justice, as the Greek explaineth it: my just cause and complaint. shrill-crie] or showting, that is, loud complaint: See Ps. 5.12. without lips] or, not with lips of deceit: that is, which prayer is unfeigned; not uttered; with guile.

Vers. 2. come forth] or proceed, that is, let my judgement be clearly pronounced and executed. Therefore in Hos. 6.5. he addeth the similitude of the light or sun. righ∣teousnesses] or equities: that is, all righteous causes & persons; or my most righteous cause.

Vers. 3. hast tried) or, examined me; to weet, as metall in the fire; So Psal. 66.10. hast not found] or shalt not-at all find: to weet, any drosse, or deceit. shall not trans∣gresse.] or, transgresseth not, that is, I purposed not to transgresse with my mouth, by mur∣muring against thy fierie triall of me, or, that which I purposed, my mouth transgresseth not, but my thoughts and words agree.

Vers. 4. For the works] or concerning the works of men: Adam is here used for all earthly men, have observed] or taken-heed of; to weet, least they should hurt me; or, that I should not walk in them: as the next verse sheweth; otherweise sometime, to observ wayes, is to walk in them. Psal. 18.22. the break-through] that is, the rob∣ber or theef; as this word is expounded in Greek; Mat. 21.13. from Ier. 7.11. one that breaketh bounds or limits, houses, hedges, lawes, &c. So Ezek. 18.10.

Vers. 5. Sustain] Hold-up, or contain, this is spoken prayer wise to God, as the next verse manifesteth: The Greek turneth it, Make-perfect. It may also be read, Sustai∣ning or To sustain; and so have reference to the former verse, I observed the robbers pathes; not to walk in them, but to sustain (or sustaining, holding-fast) my steps in thy pathes. The Herbrew Tamoch may be Englished Sustain thou; as Zachor is, remember thou, Exod. 20.8. Shamor, observe thou, Deut. 5.12. my steps] or, my steppings-for∣ward; my right-forth-steps. So Psal. 37.31. and 40.3. beaten paths] or round-paths; properly the word signifieth pathes beaten with wagon wheels; here used gene∣rally for streight, direct, and beaten wayes. So Psal. 23.3. and 65.12. and 140.6.

Vers. 7. marveilously seperate] or make marveilous; that is in wondrous and excellent sort shew me thy mercies, which are common unto all, let them now peculiarly be bestowed on me. See Psal. 4.4. The Greek saith, Make-marveilous. When Christ cometh, he will be made marveilous in them that beleeve. 2 Thes. 1.10. hope for safetie] or, trust, to weet, in thee, as the Greek explaineth it; or in thy right hand; as is after expressed. God is saviour of all men, specially of them that beleeve. 1 Tim. 4, 10. with thy right hand] this seemeth to have reference to the first, ô saviour (or thou which savest) with thy right hand; as Psal. 138.7. and 60.7. It may also be referred to the second, them that hope in thy right hand, or to the last, them that raise up themselves against thy right hand: And thus the Greek turneth it.

Vers. 8. the black] that is, the sight in the midds of the eye, wherin appeareth the re∣semblance of a little man; and thereupon seemeth to be called in Hebrue, Ishon, of Ish, which is, a man. And as that part is blackish; so this word is also used for other black things, as the blacknes of the night, Prov. 7.9. and blacknes of darknes, Prov. 20.20. of the apple] so we call that which the Hebrew here calleth hath; and Zach. 2.8. babath, that is, the babie or litle image appearing in the eye, as before is noted. The word hath, also signifieth a daugther, whereto the Greek coree doth agree.

By this is meant the tender care of God for his people: and David here useth both words, for more vehemencie; wheras elswhere one of them onely is used; Ishon, the black; in Deut. 32, 10. Prov. 7.2 babath and bath, the apple, in Zachar. 2.8. Lam. 2.18 hide thou me] Hebr. thou shalth de; or keep me secret. It is the propertie of the Hebrue tongue, often to set down a prayer in this forme, especially in the end of a sentence, as noting some assurance to have the request fulfilled. So in Psal. 54, 3. and 59, 2. and 64.2. Iob 6.23. and 21.3 and 40.5. See also the note on Psal. 10, 17.

Vers. 9. From faces] or because of the wicked. See Psal. 3.1. enemies in soul] or, for the soul: meaning deadly enemies, that seek the soul or life. See Psal. 35.4.

Vers 10. They-have-closed-up] to weet their face or body; (much like that speach in Iob 15, 27. he hath covered his face with his fatnes,) or their fat they close-up; meaning that they pamper and harden themselves. in pride] that is, prowdly, or haughtily.

Vers. 11. In our steps] or, in our going, that is, wheresoever we goe, they trace our foo∣ting, they compasse me and us: the Hebrew hath both these readings; meaning David, with his company. they set to weet, upon us. bending down] to weet, themselves, that they be not espied: as Psal. 10.10. or to bend-down, to weet us; to overthrow us. or to set down their nets and snares.

Vers. 12. His likenes] that is, the likenes or hiew of every one of them: or, he may mean some one principal, as Saul.

Vers. 13. prevent his face] that is, first come to help me; and suddenly and unlookt for, come upon him; and disappoint him. with thy sword] that is, thy judgement and vengeance; for all means of destruction, are the Lords sword; Isa. 66.16. and 27.1. Ier. 47.6. Zeph. 2, 12. or understand, which wicked man is thy sword: as Asshur is called the rod of his wrath. Isa. 10.5. and so in the verse following: from mortal men which are thy hand: or with thy hand, that is, thy judgement or plague; for so Gods hand often signifieth. Exod. 7.4. Act. 13.11.

Vers. 14. of the transitorie world] that is, worldlings; as they of the citie, are citizens, Psal. 7.2, 16. The word Cheled, is used also for the short time of mans age and durance, Psal. 39, 6. and 89.48. Here and in Psal. 49, 2. it is the world, named of the transito∣rines; for the fashion of this world passeth away; 1 Cor. 7, 31. in this life] according to Abrahams speech, sonn remember that thou in thy life time, receivest thy good things. Luk. 16, 25. Of the wickeds prosperitie here, See Iob 21, 7, 8. &c. the sonns] to weet, of those worldlings; meaning that both they and their chlidren have their fill; or, satisfied are they with sonns: as in Iob 21, 11. they send forth their children like a flock. their overplus,] the residue of their store; or their excellencie. For this word Iether is used somtime for overplus in quantitie; Exod. 23, 11. 1 King. 11.41. sometime it nototh also the excellencie or dignity, Gen. 49.3.

Vers. 15. View thy face] that is, injoy thy comfortable favour; as Psal. 4, 7. and 16.11. or shall see and know thee plainly and perfectly, as 1 Cor. 13.12. 2 Cor. 3, 18. 1 Iohn. 3, 2. when I awake,] to weet, out of the dust of the earth, from the sleep of death; as Dan. 12, 2. Isa. 26, 19. with thy image] to weet, I shalbe satisfied with it: so meaning, by image of Gods glorie, or, with thy image, that is, having it upon me: for as we have born the image of the earthly man: so shall we beare, the image of the heavenly, 1 Cor. 15.49. Compare herewith Psal. 73.20.

Annotations, Psalm XVIII.

Vers. 1. THe servant of Iehovah] So he intitleth himselfe here, and in Psal. 36, 1. for his service in administring the kingdom. This song is also written in 2 Sam. 22. with some litle change of a few words, which shalbe observed. hand of Saul.] which noteth the power of the King, above that which is noted by tle palm of other enemies: yet for this word, hand, in 2 Sam. 22, 1. is used, palm.

Vers. 2. I wil-dearly-love] or , I-love-heartily, intirely, with my inmost bowels. The original word is in this place fot intire love; but otherwhere is often used for tender mercie, or bowels of compassion. Psal. 25.6. and 102.14. and 103.13.

This verse is added here, more then in 1 Sam. 22.

Vers. 3. fortress] or munition, a place or hold to flee unto, when one is hunted and chased. See Psal. 31.3. rock] Two names of a Rock are in this verse; the first Se∣langh, a firm stony rock or cliff; the later, Tsur; a strong or sharp rock; and is often the title of God himself, and turned in Greek Theos, that is God: as in the 32. and 47. verses of this Psalm, Deut. 32.4.18.30.31. Psal. 71.3. and in many other places 32.4.18.30.31. Psal. 71.3. and in many other places. horn of my salvation] that is; the horn that saveth me. A horn, signifieth power and glory, Psal. 92.11. Amos 6.13. Hab. 3.4. therfore hornes are used to signifieth Kings, Dan. 8.21. Rev. 17.12. And Christ is called, the horn of salvation. Luk. 1.69. high-defense] or tower, refuge. See Psal. 9.10. In 2 Sam. 22.3. there is added more, and my refuge, my saviour, from violent wrong thou savest me.

Vers. 4. Praysed] that is, glorious, excellent, prayse-worthy; and accordingly, for his mercies, usually praysed of his peole. So Psal. 48.2.

Vers. 5. The pangs] paines, throwes, sorowes; as of a woman in childbirth; (so the originall word signifieth, Hos. 13.13. Isa. 13.8. and 667.) or The bands, the cords: (as the word also signifieth, Iob 36.8. Prov. 5.22) For this word, in 2 Sam. 22.5. an other is used, that signifieth breaches; which also is applied to the breaking forth of children at the birth. Hos. 13.13. Isa. 37.3. and to the billowes of the sea, Psal. 42.8. streams] or brooks, bourns. The original word Nachal is used as our English bourn, both for a brook or stream running in a valley; & for the valley it self. 1 King. 17.3.4. Waters do often figure out afflictions; Psal. 69.2 3. bourns or streams of waters, mean vehement and violent afflictions, Psal. 124.4. Ier. 47.2. Belial] or ungodly∣nes. The Hebreu Belijaghnal (which the Apostle in Greek calleth Belial, 2 Cor. 6.15.) is used to denote extream mischeif and wickednes, or most impious and mischeivous persons, called sons of Belial, Deut. 13.13. daughters of Belial, 1 Sam. 1.16. men of Belial, 1 Sam. 25.25. and somtime Belial it self, as in Nahum. 1.15. Belial shall no more passe through thee; and 2 Sam. 23.6. Belial shalbe every one as thorns thrust away: and Iob 34.18. Wilt thou say to a King, Belial? It is also applyed to speciall sinns, and sinners, as a witnes of Belial, Prov. 19 28. a counsellor of Belial, Nahum. 1.15. Also to mischie∣vous thoughts, words or things; Deut. 15.9. Psal. 41.9. and 101.3. The Apostle oppo∣seth Belial to Christ, 2 Cor. 6:15. and it seemeth to be put for the Devil or Satan, as the Syrirak and Arabik translations there explain Pauls term:) or for Antichrist; for so Belial is opposed to Christ and his kingdom, 2 Sam. 23, 6. By interpretation, Belial signifieth an Vnthrift, or Without yoke; lawlesse; as Antichrists named the lawlesse man, 2. Thes. 2, 8. and in this Psalm, the Greek translateth streams of lawlesnes, or iniquitie: which the Chaldee paraphrast calleth the company of the un∣righteous. frighted me] skared, or vexed with terrour. This word is used of Sauls vexation by an evil spirit: 1 Sam. 16.14, 15.

Vers. 6. snares of death,] deadly snares; engines set for my death; a similitude taken from sowlers snares, Eccles. 9, 12. So Prov. 13, 14. and 14, 27. Prevented me] that is, were ready to take hold on me, suddenly, and unawares.

Vers. 7. distresse upon me] or to me, that is, in that my distresse; or While it was upon me. So Psal. 96.13. he heard] The Hebrue properly is, will hear; but the time to come, is often put for the time past; therefore in 2 Sam. 22, 7. it is plainly written, and he heard, so after in the 12 verse he will set; which in Samuel is written and he set: againe in the 14 verse, thondred; for which in Samuel is written, will thonder; the like may be observed of the Hebrue phrase, in the 16.39.41. and 44. verses of this Psalm, compared with the same in 2 Sam. 22. So often in other scrip∣tures, which the Hebrue text it self somtime sheweth, as hikkuhu, they smote him, 2. Chron. 22, 6. for which in 2 King. 8, 29. is written jakkuhu. See also the note Ps. 2, 1. entred] or came into; this word is omitted in 2. Sam. 22, 7. supplied; as often∣times there wanteth words, which are to be understood. So verse 29. and Ps. 69, 11.

Vers. 8. foundations of the mounts] that is, the roots and bottoms of the mountains. By these, and the words folowing, under the similitude of a sore tempestuous

weather, Gods judgements against the wicked, are excellently set forth. Compare herewith, Psal. 82.5. and Deut. 32.22. where the foundations of the mountains are set on fire. For mountains, in 2. Sam. 22.8. is written heavens: either for that the moun∣tains reaching high, seem to be the foundation, and as they are called in Iob 26.11. the pillars of heaven; or in a mysticall sense, as the shaking of heaven and earth, signifieth the changing of civill polities and of religions. Heb. 12.16.27. he was wroth] or kindled to him was his anger; or burn did his nose: for in the Hebrue, another word is somtimes added, which signfieth anger or nose. Deut. 6.15. Exod. 32.11. See the note on Psal. 2.5. and the note here following.

Vers. 9. in his anger] or, in his nose: the like speech is in Isa. 65.5. these are a smoke in my anger; or, for these a smoke is in my nose: and it noteth sore indignation; for Smoke is a signe of vehement anger, Psal. 74.1. and 80.5. Deut. 29.20. This narration here, may be compared with the giving of the law, Exod. 19.18. &c. where was smoke, fire, earthquake, thonder, lightning, and the like. For these with the speeches following of clowds, winds, tempests, thonderbolts, hayl, &c. do lively describe Gods majesty, appearing in his works, and for punishment of his enemies, as Exod. 9.23.24. Iosh. 10.11. Iudg. 5.20. 1 Sam. 2.10. and 7.10. and 12.17. Rev. 16.18.21. did eat] that is, consume. See Psal. 50.3.

Vers. 10. he bowed the heavens] this was for the help of David, and discomfiture of his enemies: therefore the Prophet prayeth for the like again. Psal. 144.5.6. Isa. 64.1.2. gloomy darknes] myrk and thick darknes; or, a dark-clowd: as 2 Chron. 6.1. Iob 22.13. such as was on mount Sinai, when God came down on it, Deut. 4.11. and 5.22. a signe of terrour, as the Apostle sheweth, Heb. 12.18. So Psal. 97.2.

Vers. 11. on a Cherub] a Cherub, and the plural number Cherubim or Cherubines; is a name given to the Angels, Gen. 3.25. and to the golden winged images which were in the tabernacle and temple, Exod. 25.18.19.20. 1 King. 6.23.24.25.29.32. The living creatures also which Ezekiel saw in vision, Ezek. 1.5. are called Cherubines, Ezek. 10.1.15. Likewise the king of Tyre, is called an anointed and a covering Cherub; Ezek. 28.14.16. The Hebrue name, hath affinity with Rechub a Charret, used in Psalm. 104.3. almost in like senses as Cherub is here; and the Cherubines are called a Charret, 1 Chron. 28.18. and Gods Angels are his Charrets, Psal. 68.18. and they seem to be meant in this place, for as the Angels are said to slye, Dan. 9.21. so the Cheru∣bines had wings. Exod. 25.20. and are of the Apostle called Cherubines of glory, Heb. 9.5. In Psalm 80.2. God is said to sit on the Cherubines, as here to ride: and a Cherub, may be put for many or all the Cherubims; as charets for charets, Psal. 68.18. See the note on Psal. 8.9. flew-swiftly] or glansed; a similitude taken from Aegles and like swift fowles that fly with a swinge. Deut. 28.49. Ier. 48.40. For this, in 2 Sam. ••2.11, is written jera, that is, he was seen: which here with little difference of one letter, is jede, that is, he flew swiftly. So in Psal. 104.3. God is said to walk upon the wings of the wind.

Vers. 12. his pavilion] or covert; booth, tabernacle. darknes of waters] that is, dark, black waters. In 2 Sam. 22.12. this is thus set down: and he set darknes round about him, for booths: blacknes of waters, &c. the skyes] that is, the heavens, named in Hebrue Shechakim, of their thin fine and subtill substance.

Vers. 13. hail and coales] that is, there was or, there came hail, to weet, from his brightnes: as in 2 Sam. 22.13. it is written, From the brightnes, before him, there-burned coales of fire. Hayl, and fire, are instruments of Gods war and punishments. Iob 38.22.23. Iosh. 10.11. Rev. 16.21. Zach. 12.6. Ezek. 10.2.

Vers. 14. thondred] this also is a signe of Gods anger, 1 Sam. 2.10. and 7.10. Isa. 29.6. and of his power and glory. Psal. 29.3. and 77.19. Iob 26.14. and 37.4.5. and 40.4. gave his voyce] a common phrase for all lowd and high speech, cry, noise, thondring, &c. Psal. 46.7. and 68.34. and 77.18. and 104.12. Ier. 2.15. Num. 14.1. 2 Chron. 24.9. Hab. 3.10. hayl, and c••a••ts of fire] that is, firie vapour, lightnings, &c. This sentence is omitted, in 2 Sam. 22.14.

Vers. 15. his arrowes] the instruments of his wrath and judgements; for God hath arrowes of pestilence, Psal. 91.5. of famine, Ezek. 5.16. and other arrowes to wound the hearts of his enemies, Psalm 45.6. and 64.8. or to afflict his children, Psal. 38.3. Iob 6.4. Here and in Psal. 144.6. by arrowes may be meant thunderboltes, or the haylstones fore mentioned; as the haylstones that fell, Ios. 10.11. are called arrowes, Hab. 3.11. he hurled] or, he shot; as the word signifieth, Gen. 49.23. it may also be turned, he multiplied. This is omitted in 2 Sam. 22.15. terribly stroke them down] discomfited, troubled, and felled them down with dread, noyse, and tumult. This word is used in the examples of his wrath, Exod. 14.24. Iosh. 10.10. Iudg. 4.15. 1 Sam. 7.10. Deut. 7.23.

Vers. 16. channels of waters] that is, of the sea, 2 Sam. 22.16. channels signifie violent currents, or forcible streams, running-rivers. So Psal. 42.2. and 126.4. foundations of the world] that is▪ the deep waters and main seas, wheron the world is founded, Psal. 24.2. wind of thine anger] or, of thy nose; as before, vers. 9. meaning a blast, storm, or whirlwind, which God in anger sent forth. This manner of speech is taken from Iob 4.9.

Vers. 17. drew me out, &c.] this hath reference to Moses case, who was drawn out of the water, and thereupon called Mosheh; Exod. 2.10. that word Mashah, is used here by David; and no where els in scripture. Waters signifie troubles, as is noted vers. 5. and sometime multitudes of peoples, Rev. 17.15. so the Chaldee turneth it here, he delivered me from many peoples.

Vers. 19. cloudy calamitie] The Hebrue Aeid, is a fog, vapour, or mystie-cloud; Gen. 2.6. Iob 36.27. by figure, it is put for calamitie, or miserie of man. Deut. 32.35. As elswhere, the clowdy and dark day: Ezek. 34.12.

Vers. 22. from my God.] meaning, by swarving, or turning away from him.

Vers. 23. not torn-away from me.] in 2 Sam. 22.23. it is, turned not away from it; that is, from any of his statutes.

Vers. 24. from my iniquity] that is, from the iniquity (or crooked sin,) that I am prone to fall into. The Hebrue word signifieth that which is unright, unequall, crooked or perverse; opposed to that which is right: and is fitly applied to sin; and so tran∣slated by the Apostle, Rom. 4.8. from Ps. 32.2. In this estate we all are born, Psal. 51.7. so it noteth the viciositie or crookednes of nature, and original sin; which the Apostle called the sin dwelling in him; Rom. 7.17. and he that was first born, first applied this word to himself, Gen. 4.13. It is figuratively used oft times for punishment due to sin. whereof see, Psal. 31.11.

Vers. 25. purenes of my hands] in 2 Sam. 22.25. my purenes.

Vers. 26. gracious] or merciful, pious, godly. See Psal. 4.4. man] or mighty-one: called Geber, of his strength, valour, and superiority: for which in 2 Sam. 22.26. is put Gibbor, that is, Strong, or a champion: a mighty man: Psalm 19.6. and 45.4. with the froward, thou wilt shew thy self wry.] A like speech is used in Moses, Levit. 26.27.28. if ye walk stubbornly against me; I will walk stubbornly in against you: But here David useth two words, whereof the first, froward or crooked, is alwayes spoken of doing evill and wrong; the later word wry, not so, but is a similitude taken from wrastlers, and noteth a writhing of ones self against an adversary.

Vers. 28. the lofty eyes.] in 2 Sam. 22.28. it is thus set down: and thine eyes are upon the lofty, that thou mayst bring them low.

Vers. 29. hast lighted my candle] or, dost lighten my lamp: that is, givest me comfort, joy, prosperity after troubles; as on the contrary, the wickeds candle shall be put out. Iob 18.6 and 21.17. Prov. 13.9. and 24.20. and 20.20. In 2 Sam. 22.29. this word lighted, is left out to be understood, as before in the 7. verse. Somtime the eye is called the candle of the body; Mat. 6.22. and Solomon saith, that a mans mind, (or soul) is the candle of the Lord, Prov. 20.27. somtime ones child, succeding him in gouvernment, is his candle, Psal. 132.17. 1 King. 11.36. and 15.4. Num. 21.30.

All these in David, were lighted; and Christ his son according to the flesh, is the candle of the new Ierusalem, Rev. 21.23. the true light, which lighteth every man that cometh into the world. Ioh. 1.9. brightned my darknes.] that is, turned my grief and affliction, into joy and comfort. Iob 29.3. Esth. 8.16. Luk. 1.79.

Vers. 30. broken through an host] Hebr. shall break, or run through an host, or troup. This, and the leaping over a wall which followeth, may be understod, both of escaping danger himself, and of quelling his soes, and winning their walled cities; and both these, speedily.

Vers. 32. who is a rock] that is, a mighty saviour and defender. The Greek here for rock hath, a God; and in 2 Sam. 22.32. a Creatour. And this hath reference to the words of Anna; there is no rock like our God. 1 Sam. 2.2.

Vers. 33. that girdeth me] that is, prepareth and strengthneth me: therefore in 2 Sam. 22.33. it is written, my strength; elswhere he speaketh of being girded with joy, Psal. 30.12. valour] or power, force, prowesse. And his word is used, both for valour, activitie, and courage of body and mind; also for a power or army of men, Psal. 33.16. and 136.15. and also for wealth gotten by industry, wherby men are able to do much. Psal. 49.7.11. and 62.11. and giveth] that is maketh or disposeth my way to be perfect; that is, without impediment. For giveth, in 2 Sam. 22. is, looseneth; which also freeth from let.

Vers. 34. He matcheth my feet as hindes] that is, maketh me swift to run like the Hindes; and so to escape danger, and stand safe upon my high places; which usually denote, securitie, honour and prosperity. Deut. 32.13. and 33.29. Isa. 58.14. The like speach Habakuk hath in the end of his song. Hab. 3.19.

Vers. 35 bow of brasse] or of steel; and this is observed to be stronger then yron. Iob 20.24.

Vers. 36. thy right hand hath upheld me] or, firmly stayed (and strengthened) me. This sentence is added here, more then 2 Sam. 22.36. thy meeknes] or modesty, lenitie, humilitie, wherby thou abasest thy self to regard me, and deal meekly with me; even gently chastising and nurturing me. Wherefore the Greek turneth it thus, thy chastisement hath reclified me.

Vers. 37. hast widened my passage] or enlarged my pase; that is, given me roomth to walk-stèedily and safe. Contrary to that which is said of the wicked, that his strong (or violent) passages are streightned; (or made narrow) Iob 18.7.

Vers. 38. overtook them] and consequently, quelled, or cut them off; as is expressed 2 Sam. 22.39.

Vers. 39. I wounded them] or strooke through, embrued-with bloud. This verse in 2 Sam. 22.39. is read thus. And I consumed them, and they rose not: but fel, under my feet.

Vers. 41. the neck of mine enemies] that is, put them to flight, and subdued them: 2 Chron. 29.6. Gen. 49.8. And this respecteth Gods promise, Exod. 23.27.

Vers. 42. They cryed out] For this, in 2 Sam. 22.42. is, They looked.

Vers. 43. powr them out] or empty them; that is, tumbled them down, to be troden as durt; I spred them abroad; as in 2 Sam. 22. this verse is written, And I did beat them small, as the dust of the earth: as the clay of the streets I pounded them, I spred-them-abroad.

Vers. 44. of the people] in 2 Sam. 22. it is, the contentions of my people, hast kept me for the head, &c. and hereby Christs headship over the church of Gentils is signified; and the contradiction of his own people the Jew. s. Rom. 10.20.21. See after, in vers. 50.

Vers. 45. At the hearing of the ear] that is, speedily, so son as they hear: without further a doe; or, By the hearing of the ear, that is, with diligent hearkning and atten∣dance. sonns of the stranger,] of the aliant, or of aliant, or of alienation; that is, aliens, outlanders, strangers from the common wealth of Israel, they and their proge∣nitors. So Psal. 144.7. Isa. 62.8. falsly-deny] or dissemble. In the Greek, they lye:

meaning that they feighnedly submit themselves for fear, or other sinister respect, against their wills. And this agreeth with the last promise of Moses; Deut 33.29. they ene∣mies shall falsly-deny to thee. The originall word is used both for denying, Gen. 18, 15. and for lying, or falsifying; 1 King. 13.18. See after, Psal. 59.13. and 66.3.

Vers. 46. fade-away] or fall, to weet, as leaves, of trees that wither.

Vers. 48. that giveth vengeance to me] that is, giveth me power to be avenged of my foes: or giveth vengeances for me; that is, avengeth and punisheth for my sake. Where∣upon he is called the God of vengeances, Psal. 94.1. So to give vengeance, is to execute it. Num. 31.3. subdueth] bringeth into good order and subjection, therefore in 2 Sam, 22. it is said, subjecteth, or bringeth down. And sometime this word signifieth a subduing by overthrew and destruction; as 2 Chron. 22.10. she subdued: for which in 2 King. 11.1. is written she brought to perdition: or destroyed.

Vers. 50. I will confesse thee] that is, give thee publick and solemn prayse and thanks. This verse is applied Rom. 15.9. to the calling of the Gentils unto the faith of Christ, and praise unto God therefore. By which wee are taught, that of Christ and his kingdom, this Psalme is cheisly intended.

Vers. 51. He maketh great] or magnifieth; He is the magnifyer of the salvations; that is, of the full salvation and deliverance. In stead of Magdil, that is, magnifyer: in 2 Sam. 22.51. there is Migdol, which is so written, as by the vowels signifieth a tower of salvations; and by the consonants a magnifier. his anointed] or his Messias; his Christ: as before in Psal. 2 2. David and his seed] this may be referred, both to the first David and his posterity, on whom God sheweth great mercy: and also to our Lord Christ; who is called by the Prophets, David; Ezek. 34.23.24. Hose. 3.5. and his seed, are his disciples, the children which God hath given him: Hebr. 2.13. or himself is the seed here mentioned, Act. 13.23. Rom. 1.3. as he also is called Abra∣hams seed: Gal. 3.16.

Annotations, Psalm XIX.

Vers. 2. THe out-spred-firmament] the whole core of heaven, with the aier, which though it be soft and liquid, and spred over the earth, yet is it fast and firm: and therefore called of us, according to the common Greek version, a firma∣ment: the holy Ghost expresseth it by an other term, Mid-heaven: Rev. 8.13. and 14.6. and 19, 17. This Out-spred-firmament, or expansion, God made amidds the waters for a separation, and named it Heavens, Gen. 1.6, 8. which of David is said to be stretched out as a courtain▪ or tent. Psal. 104.2. and elswhere is said to be firm: as mol∣ten glasse. Iob 37.18. So under this name Firmament, be comprised the orbs of the heavens, and the aier, and the whole spacious roomth above the earth.

Vers. 3. Day unto day] one day unto and after another. uttereth] or wel∣leth out; as a fountain, continually and plenteously. manifest] or sheweth-livelie.

Vers. 4. not, heard is their voice] that is, whose voice is not heard, or understood, mea∣ning that they are no mute or obscure speeches, whereby the heavens preach to the world, but manifest to all, as the next verse sheweth, and plainly confirmeth, Rom. 1.19 20. and the Greek version here leadeth us to understand this sentence, together with the Apostles allegation, Rom. 10.18. and the like Hebraismes are usuall, as Iob 3.3. Let the day perish, I was born in it, that is, wherein I was born▪ and hearing is often ••ut for understanding, Gen 11.7. 2 King. 18.26. Compare also herewith that He∣brew phrase in Ier. 38.5. Or wee may read it thus: There is no speech, nor words: not, heard is their voice: that is, the heavens make no speech, or sermon, nor utter any rea∣dable words: no nor any voice (or sound) at all of theirs is heard: but their line is gone forth, &c. Or, taking word for peoples that speak them,) there is no speech, nor words, where the voice of the heavens is not heard.

Vers. 5. their line] or, their rule, their delineation: that is, a mean to teach the rude and simple: as Esa. 28.10. or by line is meant a building, frame, or edifice, which is made by line and rule. Zach. 1.16. Iob 38.5. The Greek translateth it, their sound; which word the Apostle also useth, Rom. 10.18. where the speaketh of the preaching of the gospell, by which the Church is taught and edified. their speakings] or,their words: but this is used sometime generally for signification any maner of way: as Prov. 6.13. he speaketh (that is, signifieth) with his feet. And taking him before to have shewed how the heavens have no speeches, words, nor voice; this here may be meant of their significations, by the wonderfull frame, course, order, &c. that all men may see in them. he hath put a tent] God hath put (or set) in the heavens a tabernacle, that is a slitting habitation: for that the sun never stayeth in one place. The Sun, is in Hebrew called Shemesh, that is, a minister, or servant; which very name should have kept the nations from worshiping and serving it, which God hath distributed to all people under the whole heaven; as Deut. 4.19.

Vers. 6. as a bridegroom] the Sun when he riseth, is gloriously adorned with beautifull rayes; and seemeth most chearfull; which two things are set forth by similitude of a bridegrom. Isa. 61.10. and 62.5. to run a race] a long-way, journey, or course. The swift course of the Sun, is joyfull performed, as when a cham∣pion runneth for a game.

Vers. 8. The law] or Doctrinall: an orderly-manner of instruction: an Institution, or Disposition; called in Hebrew Torah, which implieth both doctrine, and an orderly-disposition of the same; therefore, where one Prophet relating Davids words, saith, the law of man; 2 Sam. 7.19. another saith, the orderly-estate (or course) of man. 1 Chron. 17.17. The holy Ghost in Greek calleth it, Nomos, a law: Hebr. 8.10. from Ierem. 31.33. This name is most commonly ascribed, to the precepts given by Mo∣ses, at Mount Sinai, Leut. 33.4. Mal. 4.4. Iohn. 1.17. and 7.19. it is also largely used for all his writings. For the history of Genesis, is called Law; Galat 4.21. from Gen. 16. And though sometime the Law be destinguished from the Psalms and Prophets, Luk. 16.16. and 24.44. yet the other Prophets books are called Law; 1 Cor. 14.21. from Isa 28.11. the Psalmes are also thus named, Iohn. 10.24. and 15.25. from Psal. 82.6. and 35.19. Yea one Psalm, is called a law, Psal. 78.1. and the many branches of Moses doctrine; as the law of the sin-offring, &c. Levit. 6.25. and generally it is used for any doctrine; as the law of works: the law of faith, &c. Rom. 3.27. returning the soul] or, restoring the life. To return the soul, is sometime to deliver it from evils, Psal. 35.17. Iob 33.30. sometime to refresh it as with food, that keepeth in life, Lam. 1.11.19. to refresh it with rest, comfort, and the like, Ruth. 4.15. Psal. 23.3. Proverb. 25.13. All which may be found it the law of God. the testimony] God calleth the two tables of his law, the Testimony; Exod. 25.16.21. and 31.18. and the Ark wherein they were kept, had thereupon the like name, Num. 17.4. Exod. 25.22. and so the tabernacle wherein the ark was, Exod. 38.21. Rev. 15.5. Gods law hath this title because of the testifica∣tion, contestation, and earnest charge which he, and his Prophets, gave concerning it; as Psalm 81.9. 2 King. 17.15. Nehem. 9.29.30. Deut. 31.28. and 32.4. and as a record, it testifieth what is Gods will and covenant, Iohn. 5.39. And as the law so the gospell, (yea Christ himself) is called a testimonie. 1 Corinth. 2.1. 2 Thes. 1.1•• 1 Tim. 2.6. faithfull] this word meaneth also, sure plagues, certain, firm and constant as faithfull plagues, Deut. 28.59. are sure and durable: a faithfull house, 2 Sam •• 16. is setled, firm, and stable, &c. Gods word hath like commendations. Psal. 93.5. and 111.7. the simple] or silly. The originall pethi, meaneth one thi•• is easily perswaded, or intised; credulous, and light of beleef; according to the pro∣verb; Pethi, the simple beleeveth every thing: Proverb. 14.15. Consequently, i•• is used for Vnskillfull: and applied sometime to evill foolish persons, Proverb. 9 6 and 22.3. somtime to the good and simple, as Psalm. 116.6. The Greek often

translateth it, a babe; and so Christ calleth such, Mat. 11, 25. This verse, and the two next following, which treat of Gods law; are in Hebrew, written every of them with ten words, according to the number of the ten commandements; which are called ten words. Exo. 34, 28.

Vers. 9 The precepts] or, Commissions, Charges. This word is by David onely, applied to Gods commandements; called of him Pikkudim, of Pakad, to Vis••••; as if we should say Visitations; or precepts, the trangressions whereof God hath threatned to visit, or punish; as Exod. 20, 5. and 32, 34. Or of hiphkid, to commend, or commit unto ones charge▪ and custodie: because these are committed unto men, carefully to be observed, as it is written, Thou hast commanded thy precepts, to be kept vehemently; Psalm 119, 4. the commandement] that is, the comman∣dements: one put for all; as judgement, 2 King. 25, 6. for judgements; Ierem. 52, 9. and many the like

Vers. 10. The fear] or reverence, that is, the religion and workship prescribed of God; as in Matth. 15, 9. that is, called Worship; which in Isa. 29, 13. is named Fear; and this is said to be clean from all filthines, because he requireth to be worshipped in spirit and truth, and with pure hands. Ioh. 4.24. 1 Tim. 2, 8. Or as God himself is called Fear; Psalm 76.12. so his law may also here be called Fear, for that it was given with fearfull majestie; and worketh in men the fear and reverence of God. Exod. 20.18.19 20. Deut. 5.24.-29. standing] or abiding, continuing-firm, yet and perpetually. judgements] Such lawes as were annexed to the ten com∣mendements, for punishing the offenders; have this title prefixed; as Exod. 21.1. These are the judgements which thou shalt set before them: &c. And as decrees or sta∣tutes, are often put for the ordinances of Gods worship; (as is noted on Psalm 2, 7.) instead whereof David here seemeth to use the former word fear: so judgements are lawes and rites for humane duties. These two Moses often joyneth together, say∣ing: hearken ò Israel to the statutes and to the judgements; &c. Deut. 4 1.5.8.14.45. and 5.1.31, and 6.1.20. and 7.11. and 8.11, &c. just together] that is, all of them together, and each of them apart, is just; or, justified.

Vers. 11 fine gold] or solid-gold called Paz, which hath the name of strength, fastnes, or solidity: such gold was rare and precious, Isa. 13.12. Lam. 4.2. The Arabi∣ans now call gold, Phes. It was very fine, therefore when one Prophet calleth it gold Muphaz, 2 Kin. 10, 8. another calleth it tahor that is, sine, or clean gold. 2 Chro. 9.17. liquour of the honey-combs] or, liquid-honey of the combs. Each of these words is used by Solomon for the dropping-honey-comb. Proverb. 5.3. and 16.24. and both are here joyned for more vehemencie.

Vers. 12. clearly-admonished] The word signifieth illustrating, making-bright or shining, Dan. 12, 3. and so by warning or information to make the soul clear and circum∣••pect. Exod. 18.20. 2 King. 6.10. Eccles. 4.13. Ezek 3.17.18.19 20. much reward] or much end, that is, great profit, or reward; as the Greek translateth it. The He∣brew Ghnekeb, signifying the heel, or footsole; is used figuratively for the end of a thing, (as the head, for the beginning, Psal 119, 160) and so for the successe, event, and recompense that followeth thereupon. As another word, acharith, which signifieth End, is used also for reward, Prov. 23.18. and 1 Pet. 1.9.

Vers. 13. Vnadvised errours] or Ignorant faults. Vnweeting and inconsiderate sins. The law for which is given, Levit. 4.2. &c. who doth understand] or, who can discern? meaning no man can. So. Psal 77.5. I spake not, for, I could not speak. See the annotation there. cleanse thou me] or, make me innocent, free, guiltlesse, empty. The word is also used for exempting, or absolving free from punishment due to sin. Exod. 20.6. and 34.7.

V. 15. be to favourable acceptation] that is, be acceptable, or wel-pleasing, or as before they shall be acceptable For the Hebrew will bear either interpretation. Therefore also in the Greek, these two phrases are used as one, He shall be, Mark. 10.44. and Let him be, Matth. 20.27. Of the word acceptation, see the note on Psalm 5.13.

my redeemer] or deliverer; the Hebrew Goel, is interpreted in the Greek by both these; Rom. 11, 26. from Isa. 59.20. Act. 7.35. The word is of large use, for redeeming of things sold or mortgaged, Levit. 25. but applied to redemption or deliverance from danger, Ps. 69.19. from violence, Ps. 72.14. from corruption, Psal. 103.4. from the enemies hand, Psa. 106 10. from death. Hos. 13.14. and from all evill, Gen. 48.16. And in speciall, one that challengeth or redeemeth any person, or thing that was before alienated, and restoreth it to the first estate, by right of kinred, is called by this name, 1 King. 16.11. Ruth 3.9.12.13. and 4.1.3. &c. Therefore is this title given to God, and Christ, who is our redeemer, and allied unto us, as concerning the flesh. Isa. 43.14. and 44 6. and 47.4. 1 Thes. 1.10. Heb. 2.14.15.

Annotations, Psalm XX.

Vers. 2. ANswere thee] thee ô King: whom after he calleth Messias, or Anointed; vers. 7. And this sentence is set down in Iaakobs words, Gen. 35.3. as after he mentioneth the God of Iaakob. And the whole Psalm, is a prophesie of Christs sufferings, and his deliverances out of them, for which the Church with him triumpheth. set thee on high] in a high-refuge, and so defend and keep thee safe: see Psal. 9.10. As Gods name, even his onely is advanced-high, Psal. 148.13. so is it also a strong tower, which the righteous runneth unto, and is set-on-high: Pro. 18 10.

Vers. 3. from the sanctuarie] or Sanctitie; Thus the tabernacle was called, Levit. 16, 2. and the temple, 1 King. 8.10. as being the place of holines, for the presence of God there.

Vers. 4. remember all thy oblations] This hath respect to the law; which appoint∣ed part of the oblation, (or meat-offering) to be burnt on the altar unto God, with oil & incense for a memoriall, Lev. 2.2. The Hebrew Minchah; is generally a gift or present caried to any, Ps. 45.13. and 72.13. Gen. 32.13. & in speciall, a gift or oblation present∣ed to God, Gen. 4.3.4.5. Psal. 96.8. Most specially, the oblation of corn or flowr, called the meat-offering, Levit. 2. Num. 29. The Apostle in Greek turneth it Presphora, an ob∣lation, Heb. 10.5.3.10. from Psal. 40, 7. burnt-offering] which according to the originall world Ghnolah signifieth, an Ascension; because this kind of sacrifice, was wholly given up to God in fire. Levit. 1.3-9.13. Therefore in Greek it is translated holocautoma, that is, a whole-brent-offering. turn-to ashes] that is, consume to ashes, with heavenly fire. For so God approved and accepted the sacri∣fies of his people, Levit. 9.24. 1 King. 18, 28.

Vers. 5. fullfill all thy counsell] or accomplish it: Counsell is as empty, if it be not effected and accomplished: and the performance, is as the filling thereof. So to fil or accomplish petitions, in the verse following: to fulfill joy; Iohn. 3, 29. and 15.11. to fullfill words, is to confirm them, 1 King. 1.14. and to perform or effect them. 1 King. 2.27.

Vers. 6. we will shout] or, that we may shout, or shrill. For these two phrases are used indifferently: See the note on Psal. 43.4. thy salvation] which thou 1 King) hast received; or, which thou (ô God) hast given. set up the banner] or display the flag or ensigne, which was for triumph and victory, to honour God; and to terrify the enemies. Song. 6.3.6.

Vers. 7. his anointed] or Messias: that is, his King: vers. 10. Psal 2.6. with powers, the salvation] that is, with full-power (or puissance,) even with the salvation of his right hand. For Gods right hand is of wondrous-excellent force, and doeth valiantly. Exod. 15.6. Psal. 118.16. and 89, 14.

Vers. 8. These] that is, Some mention charets, and some horses. Charret is used so charrets; as also in Psal. 68.18. so, bird, for birds: Psal. 8.9. Angel, for Angels. Psal 34.8. make mention of the name] that is, make it to be known and to be remembred with honour. Psal. 45.18. Isa. 49.1. 2 Sam. 18.18.

Vers. 9. stand-upright] or, set our selves sure to continue yet. So after in Ps. 146.9▪ and 147.6.

Vers. 10. the King, he answer us] By the King here seemeth to be meant Christ, of whom this whole Psalm is composed: as also the Chaldee paraphrast understood it, and therefore explained this verse thus; O Word of God redeeme us; o mighty King receive our prayer in the day of our invocation. But the Lxx. not keeping the di∣stinction, turn it in Greek thus, Lord save the King; and hear us in the day that we call upon thee.

Annotations, Psalm XXI.

Vers. 2. IN thy strength] or, for thy strength; thy kingdom, strong help and delive∣rance. This Psalm, as the former, gratulateth the victory and salvation of Christ; and is by the Chaldee paraphrast applied to the reign of King Messias. shall rejoyce] or rejoyceth continually.

Vers. 4. a crown] a sign of glorious victorie: and of the kingdom.

Vers. 5. length of dayes] that is, a long continued life time. Isa. 53.10. Iob 12.12. So Psalm 23.6. and 93.5. and 91.16. On the contrary short of dayes, is short lived. Iob 14.1. ever and aye] to eternal and perpetual ay. Christ being raysed from death, dyeth no more; death hath no more dominion over him; Rom. 6.9. But behold he is alive for evermore, Amen. Rev. 1.18. and ever liveth, to make intercession for them that come to God, by him. Heb. 7.25.

Vers. 7. hast set him blessings] that is, made him to abound with all manner blessings him-self: and, to be an example of, or, to impart blessings unto others. So to Abram it was sayd, he thou a blessing; Gen. 12.2. the like promise is to his children, Ezek. 34.26. Isa. 19.20. with thy face] or before thy face, in thy presence, as Psal. 16.11.

Vers. 9. shall find all thy enemies] to weet, to punish them; as the like phrase im∣porteth, Isa. 10.10. or, shall find for all, that is, shall be enough for all thy foes, that is, sufficiently able to overcome them: so finding is used for sufficiencie. Num. 11.22. Iudg. 21.14.

Vers. 10. wilt set them] or put them all and every one: as is noted on Psal. 2.3. So also after in vers. 11. and 13. an oven of fire] a firy fornace; meaning in great affliction. Lam. 5.10. the time of thy face] that is of thine anger as the Chaldee paraphrast explayneth it: for the face sheweth forth pleasure or displeasure; favour or wrath: so face is used for anger, Psal. 34.17. Levit. 20.6. Gen. 32.20. Lam. 4.16. Ier. 3.12. swallow them] that is, destroy or abolish them: so Psal. 35.25. and 52.6. and 55.10.

Vers. 11. Their fruit] that is, their children, called the fruit of the body, and womb: Psal. 127.3. and 132.11. Deut. 28.4. or, their labour and that which comes thereof; as Prov. 31.16.31. their seed] that is, children, or posterity. Psal. 22.24.31. and 37.25. Gen. 17.7.10.

Vers. 12. shall not be able] to weet, to stablish (as the Greek explaineth;) or, to effect it. After this word can, or able; there often wanteth a word to be understood: see Psal. 101.5.

Vers. 13. a But] to shoot at; Hebr. a shoulder; because the earth is heaped up like shoulders, make ready,] or fit, namely, thine arrowes, against their faces.

Annotations, Psalm XXII.

Vers. 1. THe Hind of the morning] meaning Christ, who as a Hind was by Jewes and Gentiles, the doggs, vers. 17. hunted and wurroughed, in the morning: Ioh. 18.28. and also rose from death the third day early in the morning; Ioh. 20 1. when God had made his feet like Hinds feet, and set him on his high places: Psalm 18.34. Compare with this, Song. 2.9.17. and 8.14. where Christ is also likened to

a young Hart. And in Psal. 49.15. the resurrection is called, the morning; for then the true light of comfort and salvation shall appear. A Hind called in Hebrue Ajjeleth; hath the name of prowesse, or fortitude, (as in the 20. verse of this psalm Aejaluth is fortitude;) and so it may be understood for the strength (or fortitude) of the morning; that is, the help and power of God to raise up Christ from the dead; which may bee the meaning of the Greek translation, for the morning help. Some of the Jewes have interpreted it, the morning starr; which (although the word be no where els found in scripture, for a starr;) agreeth also to our Lord Christ, who is intituled, the bright morning starr. Rev. 22.16. Others, applying this title to the musik, retain the Hebrue words still; Ajjeleth hasshachar.

Vers. 2. My God, my God, &c.] Christ speaketh his Psalm to God his father. The Hebrue is Aeli, Aeli, lammah ghnazabtani: which words our Lord uttered on the crosse, Mat. 27.46. (save for the later, he used the Syriak, sabachtani, of the same significa∣tion. At which the prophane Jewes mocked, saying, that he called for Elias, Mat. 27.47.49. Wherefore hast thou forsaken me] or, why leavest thou me? They are the words of faith, striving in tentation; and do imply both a hope of, and a prayer for deliverance; as it is noted on Psalm 10.1. See the like also, in Psalm 42.10. and 43.2. my roaring.] this argueth great grief of heart, uttered with loud com∣plaint: So Psal. 38.9. and 32.3. Iob 3.24. And Christ, in the dayes of his flesh, offred up prayers, with strong crying and tears, to him that was able to save him from death; Hebr 5.7.

Vers. 3. no silence to me] or, but I have no silence: and consequently, no rest, ease, or comfort. So Iob 30.20.27.

Vers. 4. sitting] or, sittest; that is, abidest still one and the same, as Psalm 9.8. and 55.20. and 102.13. or sittest, to weet, still; as Ruth 3.18. that is, risest not up to help mee: or sittest, that is, inhabitest, as Psal. 9.12. and 132.15. the prayses] that is, art he to whom Israel singeth all prayses for deliverances: and of whom Israel glorieth in all time of need. So Moses said to Israel, He is thy prayse; Deut. 10.21. and Ier. 17.14.

Vers. 7. a worm] that is, weak, (as the Chaldee explaineth it;) wretched and troden under foot. So Iob 25.6. Isa. 41.14.

Vers. 8. make-a mow] make-an-opening with the lip; which may be taken both for mowing or thrusting out of the lip; and for licentious-opening thereof, to speak reproach wag the head] a signe also of scorn. Isa. 37.22. Math. 27.39. Iob 16.4 Psal. 44.15. Lam. 2.15.

Vers. 9. He confidently-turned] or Rolled; that is, trusted; as in the new testament this phrase is explained. Math. 27.43. where they mock at Christ. The Hebrue ap∣plieth, this word Roll or turn, figuratively, to a confident committing of ones self, wayes, or actions unto another; as here, so in Ps. 37.5. Prov. 16.3. and Gol, properly, is R••ll thou; but put for he rolled, or trusted; as the like phrase, make the heart of this people fat, &c. Isa. 6.10. is thus resolved, this peoples heart is waxed fat, &c. Math. 13.15. or it is the indefinite, to turn, for he turned; as in Esth. 9.16. to stand, is used for they stood.

Vers. 11. been cast from the womb] that is, from my infancy committed to thy care and custodie. So elswhere he saith, the Lord hath called me from the womb, &c. Isa. 49.1. Contrariwise the wicked are estranged from the womb; Psal. 58.4.

Vers. 13. bulloks] that is, strong and lusty persons; such as were the high priests, scribes, &c. that set against Christ. mighty-bulls of Basan] which was a fertile country, good to feed cattle, Num. 32.4. and such as there fed, were fat and strong, Deut. 32.14. Ezek. 39.18. The Jewes were the bulls of Basan, as the Prophets foretold Deut. 32 15. Amos 4.1. Hos. 4.16. and the history sheweth, Math. 27. Here, the word bulls is to be supplied unto the word mighty, as also in Psal. 50.13. and 68.31. See the note on Psal. 10.10.

Vers. 1••. wide-opened] or gaped; and this also is a sign of reproach and contempt. Iob 16.10. Lam. 3.46. and 2.16.

Vers. 15. dispart themselves] or, are sundred, that is, out of joynt. as wax] that is, tender, and melting through faintnes and fear, Psal. 68.3. and 97.5. Like this is Jobs complaint, God hath softned my heart: Iob 23.16. So the word folowing, molten, noteth fear and discouragement. Iosh. 7.5. and 14.8. Deut. 20.8.

Vers 16. cleaveth] or, is made cleave to my jawes; which phrase meaneth inability to speak, Ps. 137.6. Iob 29.10. Ezek. 3.25. and somtime, extremity of thirst, Lam. 4.4. and so may have reference here to that thirst which our saviour felt. Ioh 19.28. hast brought-me-down] or set and bounded me, in the dust of death, meaning death it self, or the grave which turneth men to dust, Gen. 3.19. the Chaldee turneth it, the house of the grave. See Psal. 7.6.

Vers. 17. dogs] that is base, and vile persons; of rancorous and spitefull disposition. Iob 30.1. Prov. 26.11. Rev. 22.15. Mat. 7.6. Phil. 3.2. Psal. 59.7.15. These were the high priests and rulers of Israel; of whom it is sayd, that Pilate knew well that for envy they had delivered Iesus. Mat. 27.18 they Lion-like-pierced] The original hath a double reading, Caari, like a Lion; and Caru, they digged, or piersed. This latter, the Greek foloweth. This was fulfilled in the nayling of our Lord to the crosse, by his feet and hands. Mat. 27.35. Ioh. 20.25.

Vers. 18. did view me] or see in me, namely, their desire or lust, or the affliction upon me, they saw with delight. See the like phrase Psal. 54.9. and 59.11. and 118.7.

Vers. 19. for my coat] or, my vesture: The souldiers when they had crucified Jesus, took his garments, (and made four parts, to every souldier a part,) and his coat; and the coat was without seam, woven from the top throughout. Therefore they sayd one to another, Let us not divide it, but cast lott for it, whose it shall be: that the scripture might be fulfilled, &c. Ioh. 19.23.24.

Vers. 21. my alonely-soul] which is one alone, solitary, and desolate. So after in Psal. 35.17. and 25.16. and 68.7. hand of the dog] the power of the devil; the prince of this world, who then came to Christ, but had nought in him. Ioh. 14.30. or, dog is put for dogs, meaning the malicious Jewes spoken of before, vers. 17.

Vers. 22. mouth of the Lion] so the Devil is named, 1 Pet. 5.8. hornes of Vnicors] the Devils, Angels, principalities, powers, wordly governours, princes of the darknes of this world, &c. Ephes. 6.12. The Unicorn is so fierce and wild, that he will not be tamed, Iob 39.12.13. &c. and his strength and pride is in his horn. See Psal. 92.11. Num. 23.22. Deut. 33.17. Isa. 34.7. thou hast answered] for, answer thou me; a speech of faith, inserted in his prayer; therefore next foloweth thanksgiving: Answering is here used for safe delivering, upon pr••yer.

Vers. 23. to my brethren] the disciples and beleevers of Christ: for he that sanctifieth, and we which are sanctified, are all of one; for which cause, he is not ashamed to call us brethren. Heb. 2.11.12. Ioh. 20.17. the Church] or Convocation, Assembly, Con∣gregation.

Vers. 26. Of thee, my prayse] or From with thee, shall be my prayse; it shall begin and continue of thee, thou art the cause and ground thereof. the great church] either that assembly where Christ after his resurrection personally appeared to moe then five hundred brethren at once, 1 Cor. 15.6. or the great church of the Gentils, with whom Christ is spiritually present. Mat. 28.19.20. So after, in Psal. 40.10.11.

Vers. 27. and be satisfied] It was a curse of the law, that men should eat and not be satisfied; Levit. 26.26. Mic. 6.14. but it is a blessing of the gospel, that the meek and needy, shall eat and have enough; Psal. 132.15. God filleth the hungry with good things, and sends away the rich empty, Luk. 1.53. The meek meaneth the regenerate, who are mortified with Christ, and their fierce nature made meek and humble. your hear•• shall live] he turneth his speech to the meek, and seekers of God; who should eat of Christs flesh, that was given for the life of the world, and thereby live for ever; Ioh. 6.51. The living of the heart; importeth also the chearing, comfort and solace of the same; Gen. 45.27. the contrary whereof, is in the dying of the heart. 1 Sam. 25.37. See also the like promise, Psal. 69.33.

Vers. 28. All the ends &c.] that is, the dwellers in the utmost parts and ends of the world. A prophesie of the calling of the Gentils, by the preaching of the gospel. Rom. 16.26. Ephes. 2.1.2. &c. families of the heathens] or, kindreds of the nations; whereof see Gen. 10.5.18.20.31.32.

Vers. 29. ruler, among the heathens] to reign over them by his word and spirit, and so to be God, not of the Jewes onely, but also of the Gentils. Rom. 3 29.30.

Vers. 30. All the fat ones] that is the rich and mighty personages, fat, with plenty. Deut. 31.20. For, Kings and Queens, and men of authority and wealth, are also called to the participation of Christs grace in his Church. Isa. 60.3.5.10. Rev. 21.24. 1 Tim. 2.1.2. Somtime fatnes is used to note out Gods spiritual blessings. Psal. 36.9. and 63.6. and 65.12. and 92.15. Prov. 28.25. all that goe down to the dust] that is, the poore base and wretched people, which for their misery and affliction, are sayd to goe down and sit in the dust; as Psal. 113.7. Isa. 47.1. and 29.4. Iob 30.29. Lam. 3.29. that quickneth not] or cannot quicken; that is, the poor wretched man, that doth not (or cannot, as Psal. 77.5. keep alive his soul; that cannot nourish himself, he shall eat. (So to keep alive, is to nourish; Isa. 7.21.) or, he that revived, that is cheered not, nor refreshed his soul with comfort; as before verse 27. or, he that cannot keep alive his soul, that is, not save it from wrath and eternal death, by his own works, he shall live by faith in Christ. So this phrase to keep the soul alive, is used Ezek. 18.27.

Vers. 31. A seed] The posterity of those godly, forementioned: for God chuseth the seed with the parents. Deut. 10.15. and 30.6.19. Psal. 69.37. & 102.29. Isa. 43.5. and 44.3. Or the seed of Christ, the children which God giveth him; as Isa. 53.10. Heb. 2.13. or a seed, that is a smal remnant: as Rom. 9.29. for a generation] a race of Gods children; as Psal. 73.15. and 24.6. or, to generation, that is, for ever, through all ages.

Vers. 32. his justice] the justice of God, which is by faith in Christ. Psal. 71.15.16.24. Rom. 10.3.4. people that shall be born,] hereafter to come: or, a people born, that is regenerate Ps. 87.4.5. Ioh. 1.13. 1 Pet 1.23. So, a people created; Psal. 102.19. that he hath doon] hath performed or accomplished that justice, and all things ap∣pertaining to it.

Annotations, Psalm XXIII.

Vers. 1. FEedeth me] or, is my feeder, my Pastor, or Hierd. The word comprehendeth all duties of a good Hierd, as together feeding, guiding, governing and de∣fending his stock. Therefore Kings also have this title, and are sayd to seed their people, Psalm 78 71.72. 2 Sam. 5.2. Hereupon it is attributed to God, and to Christ, feeding his Church, as the shepheard of their soules. Psal. 80.2. Ezek. 34.12.14.15. Isa. 40.11. Ioh. 10.11. 1 Pet. 2 25.

Vers. 2. of budding-grasse] pleasant pastures and lees, where green and tender herbs do spring. he maketh me] or, wil-make me he-down; to weet, for rest from heat. This also is another duty of a good Hieder; as, I will feed my flock, and I will make them lye-down, sayth the Lord, Ezek. 34.15. and, Shew me, O thou whom my soul loveth, where thou feedest, where thou makest he-down at noon. Song. 1.6. easily-leadeth] or comfortably-guideth me; it noteth a soft and gentle leading, with sustaining of infir∣mity. as Gen. 33.14. Esa. 40.11. Therefore the Greek turneth it, he nourisheth me. So Psal. 31.4. by waters] or unto waters of rest; that is, most quiet (or calm) waters; and such as give rest, and refreshing. All these things Christ performeth to his flock, as it is written, They shall hunger no more, neither thirst any more, neither shall the sun light on them, nor any heat; for the Lamb which is in the mids of the throne, shall feed them, and shall lead them to the lively fountains of waters. Rev. 7.16.17.

Vers. 3. returneth my soul] or, will return or restore it; and consequently, give it rest. See Psal. 19.8.

V. 4. shade of death] that is, dark and dreadful shadow; and in a manner, the very state

of death. This speach denoteth imminent danger, Ier. 2.6. sore affliction, Psal. 44.20, and 170.10, 14. fear and terror, Iob 24.17. and dreadfull darknes, Iob 10.21, 22. wherto spiri∣tually is opposed, the light and comfort of the gospel and grace of Christ, Mat. 4.16. Luk. 1.79. wilt be with me] or, art with me: and this implieth his good, safety and pro∣tection. As when God said, I will be with thee, Gen. 31.3. Jaakob understood it thus, I will doe thee good; Gen. 32.9. for Gods presence, is a sigular favour, and our preemi∣nence. Exod. 33.15, 16. thy rod] with such shepheards use to guide and rule their flocks, Lev. 27.32. and with such the Lord is said to rule his people, Ezek. 20.37. Wherefore the Prophet prayeth, feed thy people with thy rod, Mic. 7.14. The rod is also for chastening and punishment, Psal. 89.33. And for the rebellious, God hath a rod of yron and indignation. Psal. 2.9. Lam. 3.1. Of Christs rods or staves wherewith he feeds his flock, see Zach. 11.7, &c.

Vers. 5. Thou furnishest] or wilt furnish; and make ready a table. This and the things following, note the abundant supply of all good things, for necessity and for delight, as at a sumptuous banquet, Prov. 9.2, &c. So by Christ, the good shepheard, his sheep find pasture, have life, and have it in abundance. Ioh. 10.9, 10. in presence] or before them: which causeth the enemies that see, to grieve: as Psal. 112.10. makest fat] that is, plenteously moistnest and supplest with oile or balsam. In those countries they used to welcome and chear their guests, with powring out precious sweet oiles or balsam upon their heads. Luk. 7.46. Ioh. 12.3. It signifieth joy, Eccles. 9.8 Isa. 61.3. is abundant] to weet, with liquor; (as the word importeth,) for to drink my fill.

Vers. 6. Converse] or quietly repose my self, and dwell, as the Greek translateth it. to length of dayes] that is, a long life time, or for ever. See Psalm 21.5. and 93.5.

Annotations, Psalm XXIV.

Vers. 1. THe earth is Iehovahs;] or To Iehovah pertains the earth. Of him, and by him, and for him are all things, yet in speciall he hath chosen Jaakobs posterity for his people, verse six. Thus David maketh use of Moses doctrine, who said, Lo, to Iehovah thy God, pertaine the heavens, and the heavens of heavens: the earth and all that therein is: notwithstanding, Iehovah set his delight in thy fathers to love them, and did chuse their seed after them, even you above all peoples, as appeareth this day, Deut. 10.14, 15. See also an other use of this doctrine, in 1 Cor. 10.26, 28. where the Apostle proveth, that every creature in the earth may be used of Christians for food or otherwise, because all is the Lords, and in Christ ours. plenty] or fulnesse; that is all contained therein. So, the plenty of the sea, Isa. 42.10. the plen∣ty of the city, Amos 6.8. and sundry the like. that sit] that is, dwell or inhabit; as it is noted on Psal. 1. Phe like manner of speaking the holy Ghost useth also in Greek, Luk. 21.35. on all them that sit on the face of the whole earth. So Psal. 69.36. and often other where.

Vers. 2. Vpon the seas:] or above them. The earth is said to be founded (or fast set∣led) upon the seas, the heapes of waters, were called seas, Gen. 1.10. because the waters, which naturally would stand above the high mountains, Psal. 104.6. are by the word of God gathered together, and thrust under the earth, that the dry land might appear, and be inhabited, Exod. 20.4. Gen. 1.9. And these which may seem a most weak and flitting foundation, yet are firm-bases, and mighty foundations, Psal. 104.5. Mic. 6, 2. to magnifie Gods power, who as he brought light out of darknesse, so set∣leth he the solid earth on the liquid waters; yea, hangeth the earth upon nothing, Iob 26.7.

Vers. 4. The clean of palmes] He whose palmes (or hands, as the Greek turneth is) are cleane, or free of evill, So Iob 17.9. This noteth good workes, as pure∣nes

of heart, meaneth holy faith and affections. Act. 15.9. not lifted up his soul] or, my soul. The Hebrew hath two readings, by the letters in the line; his soul; and in the margine, my soul; as if this were spoken in the person of God, and of him; which then may be understood of swearing. For this form of words, is used in the 3. Com∣mandement, Exod. 20. Thou shalt not lift up (or take up) the name of Iehovah thy God to false-vanity. But for Name, here is put Soul. And God is said to swear by his soul; that is, by himself, or his life, I••r. 51, 14. Amos 6.8. It was also the wont in Israel, to take an oath thus, As the Lord liveth, and as thy soul liveth; 1 Sam. 20.3. 2 King 2.2, 4, 6. Also concerning a mans own soul, in swearing, this form was used, I call God for a record against my soul. 2 Corinth. 1, 23. Otherwise, if this be not understood of vain swearing; the meaning is, he hath affecteth not, or regardeth not vanity; for so the lifting up of the soul, also signifieth; see Psal. 25, 1. to deceit] or, de∣ceitfully.

Vers. 5. He shall receive] or shall take up, or bear away a blessing. justice] or righteousnes; whereof see Phil. 3, 9. Psal. 69, 28. Hereby also may be meant a benefit, the fruit or reward of righteousnes. The Greek turneth it mercie, or almes: and by justice, mercies, and benefits are sometimes meant. Iudg. 5.11. Psal. 112.9. Dan. 4.24.

Vers. 6. of Iaakob] understand, this is the generation of Iaakob; or, this is Iaakob; these are true Israelites, whom God will acknowledge for his. Ioh. 1, 47. Rom. 9, 6. Jaakob when he wrastled with an Angel, saw God face to face, and called the place Peniel, that is, Gods face, or presence: there he wept and prayed, and bare away a bles∣sing: Gen. 32.24, 26, 29.30. Hos. 12.4. That history hath use here.

Vers. 7. Lift up ye gates, &c.] This may first have reference to the gates and dores of the temple, into which the Ark (the glory of Israel, 1 Sam. 4, 21.) should enter: on which Ark. between the Cherubims, God was said to dwell; 1 Sam. 4.4. 1 King. 8, 1. &c. Secondly, it may be referred to Christian men, which are the true temple of God, 1 Cor. 3.17. at the dore of whose hearts he knocketh to have entrance, Rev. 3.20. dores of eternity] that is strong; durable, everlasting dores: which being referred to the dores of Solomons temple, note the perpetuall abiding of Gods Ark therin; as •• King. 9.3. Psal. 132.13, 14. Whereas before the Ark was removed from place to place. 1 Chron. 17.5. Or being applied to Christians, it noteth the eternall durance of the Church. that enter may] or, and enter shall the King of glory; that is, the glo∣rious King; So Christ is called the Lord of glory. 1 Cor. 2.8. Iam. 2.1. and the opening of the dores before him, signifieth his entrance into and administration of the Kingdom: as Isa. 15, 1.

Vers. 10. Iehovah of hosts] or, as the Hebrew is, Iehovah Tsebaoth: for so the word is used by the Apostles untranslated in the Greek, Sabaoth. Rom, 9.29. Iam. 5.4. It signifieth hosts, or armies, standing ready in martiall order, and in battel ray: and com∣prehendeth all creatures in heaven and in earth, which are prest to do the will of God. Gen. 2, 1. 1 King. 22, 19. Exod. 12.41.

Annotations, Psalm XXV.

Vers. 1. OF David] This Psalm is composed after the order of the Hebrew letters or Alphabet: which care, denoteth the weight and excellencie of the matter in it. The same is to be observed of some other Psalmes; as the 34. and 37. and 111. and 112. and 119. and 145. Lift I up my soul] This signifieth an earnest desire, with delight; and expectation, or hope to have what he would. For to lift up the soul, is to desire; Ier. 22.27. and 44.14. and a like phrase in Ezek. 24, 25. implieth both desire and delight: and in Deut. 24.15. the poore man is said to lift up his

soul, unto his hire or wages, hoping by it to have his life sustained. In this place, every of these hath use; and so in Psal. 86, 4

Vers. 2. not be abashed] that is, not disappointed of my hope, nor, vanquished by my foes. See Psalm 6.11. shew gladnes] insult, or triumph for joy: as having got the victory. 2 Chron 20.27.

Vers. 3. yea all] or, Yea any: for, whosoever beleeveth in God, shall not be ashamed. Rom. 10.10. earnestly-exspect] or patiently-hope. they shall be] or prayer-wise, let them be. Vnfaithfully-trangresse] that deal disloyally, contrary to duty, pro∣mise, and trust reposed in them. So elswhere he prayeth, that no grace be shewed to such. Psal. 59.6. in vayn,] or without cause and without fruit. Psal. 7.5.

Vers. 4. Thy wayes] that is, thy true faith and religion; as Act. 18.25.26. and thy guidance of me therin. So Moses prayed; Exod. 33.13. learn me thy paths,] inure me with thy paths, or journeys, voyages. Learning implieth, ure and exercise, and in∣forming by customable practise.

Vers. 5. Make me to tread] or to goe; guide-my way in thy truth, that is, in thy word: for that is the truth, Ioh. 17.17.3 Ioh. 3. So after, vers. 9.

Vers. 6. tender-mercies] or bowels of compassion: See Psal. 18.2. This word noteth the inward affections; as the next, kind-mercies, imply the actions, or effects of love. from eternitie] or, from ever. This in humane affairs somtime meaneth but of old, or a long while; Gen. 6.4. Isa. 42.14. But here, and elswhere▪ it noteth the eternity of Gods love which was firm unto his, before the world was, 2 Tim. 1.9. Ephe. 1.4. so shewed throughout all generations; and is in like sort for ever, or to eternity Psalm 100.5. because our firm happines, shall have no end; Dan. 12.3. 1 Pet. 1.4. And these both are conjoyned, Psal. 103.17.

Vers. 7. Sinns of my youth] The imagination of mans heart, is evil from his youth, Gen. 8.21. and of all mans life, youth commonly is most vayn: Eccles. 11.9.10. for which God often punisheth men in their age, so making them (as Job saith) to inhe∣rite the iniquities of their youth, Iob 13.26. Ier. 3.25.

Vers. 8. Will he teach] or inform-with-the law; for of this word, the Law is derived; Psal. 19.8. sinners in the way] that is, such as sin and misse the right way, God will teach and reduce them; thus the Greek interpreteth it. Or, those that are sinners, he will teach and inform in the way, that is right; or in his way; as vers. 9.

Vers. 9. to tread in judgment] to walk judiciously, and as is right and fit.

Vers. 10. his covenant] his testamental-bond, or league, called in Hebrue Brith, which hath the signification of brotherly or friendly parting, and of explaining the condition; of agreement. For at the making of solemne covenants, beast; were killed and parted asunder, and the covenant makers went between the parts, Gen. 15.9.10.17. Ier. 34.18. Hereupon is the phrase of cutting a covenant, Psalm 50.5. and 83.6. and 89.4. The Apostles in Greek call it diathekee, a testament, a testamental-covenant, or disposing of things. Heb. 8.8. from Ier. 31.31. And there be two principal covenants, or testaments; the first, that which God made with our fathers, when he brought them out of Aegypt; the summe whereof, was contained in the ten commandements written by the finger of God. Deut. 4.13. Exod. 34.28. 1 King. 8.21. and the other lawes written by Moses in a book, called the book of the covenant, 2 King. 23.2. Exod. 24.4.7. The second covenant, is that new testamental-bond, which God hath made with us in Christ; established upon better promises, and confirmed by the bloud and death of Christ the testator, as the first was by the blood and death of beasts. Luk. 22.20. Heb. 8.6.8. and 9.16.17.18, &c.

Vers. 11. even mercifully-pardon] or, therefore thou wilt mercifully-forgive. This David taketh from Moses, who first used this word, in a case of great offense, Exod. 54.9. and it betokeneth to spare or pardon upon pacification, of grace and mercy; and is interpreted by the Apostle in Greek, to be merciful, propicious, or appeased, Heb. 8.12. from Ier. 31.34. Often used in the law, for forgivenes upon oblation or intercession made by the Priest. Lev. 4.20.26.31.35. and 5.10.13.16.18. &c.

Vers. 12. Who the man] or, What manner of man shall he be? The Hebrue phrase is,

Who this the man: which also may be resolved, Whosoever is the man, he shall chuse] that is, which he shall love and like; or, which he loveth. So chosen, Isa. 42.1. is translated in Greek, beloved, Mat. 12.18.

Vers. 13. Lodge in good] that is, continue in good estate, ease and prosperity. So lodging, is for continuance, Iob 17.2. Prov. 19.23. the land] meaning Canaan, the land promised for a possession to Abraham and his seed, Gen. 15.7. and 12.7. cal∣led therefore, the land of promise, Heb. 11.9. and elsewhere, the holy land, Zach. 2.12. the Lords land. Psal. 10.16. the land of Immanuel, that is, of Christ, Isa. 8.8. a land slowing with milk and honey, and the pleasantest of all lands, Ezek. 20.6. the seat of Gods ancient Church, and figure of his kingdome.

Vers. 14. The secret] or, The mystery of the Lord; meaning that his secret favour is towards them, and his secret counsell, and mysterry of the saith is revealed unto them. For so this word noteth, is when Job saith, Gods secret was upon his tabernacle, mea∣ning his favor and providence, Iob 29.4. and Gods secret is his counsell, Iob 15.8. Ier. 23.18, 22. and the hid things of Christ are often called a mystery, Rom. 16.25. 1 Cor. 2.7. and 4.1. 1 Tim. 3.9, 16. Ephe. 3.3, 4, 9. Collos. 1.26, 27. So Prov. 3.32.

Vers. 16. Turn the face] or Turn, look. Have respect unto me. This was a blessing promised in the law, Levit. 26.9. I will turn the face unto you, and make you increase. Contrary to this, is the hiding of Gods face, Psal. 69.17, 18. solitarie] alone or de∣solate; see Psal. 22.21.

Vers. 17. Are inlarged] or doe inlarge themselves: doe make wide-roomth. He shew∣eth his heart to be penned in with straights and destressing sorrowes, which largly spred themselves over all. vexations] or anguishes, necessities, tribulations which press and wring.

Vers. 18. See my affliction] This phrase is taken from, Deut. 26.7. he saw our af∣fliction. And it here meaneth, a seeing and regarding with passion, and so, a redresse and help, Gen. 29.22. Exod. 3.7, 8. Psal. 31.8, and 119, 153. and 106.44. Sometime it meaneth otherwise, as in the next verse, See my enemies. forgive] or lift up, take away. This word which properly signifieth to take up or beare, is applied to forgivennesse of sinnes; Rom. 4.7. from Psal. 32.1. and the phrase hath reference to Christ, who bare & took away the sins of the world, Ioh. 1.29. for when it is applied to a man himself, hearing his own sin, it meaneth guilt and punishment, Num. 5.31.

Vers. 19. Of violent-wrong] that is, most violent, or wrongfull hatred.

Vers. 22. His distresses] or their distresses; for Israel being put for the whole peo∣ple, may have with it a word singular or plurall; which the Hebrew text also often sheweth; as all Edom was, 2 Sam. 8.14. or all Edom were, 1 Chron. 18.13. The like is in 2 King. 23.30, with 2 Chron. 36.1. Hee took, or They tooke, speaking of the people

Annotations, Psal. XXVI.

Vers. 1. IN my perfection] or, integrity, simplicity: and that is, when a man mea∣neth not, nor weeteth of any evill, 2 Sam. 15.11. Such a walker, walketh confidently, and blessed shall be his children after him, Prov. 10.9, and 20.7.

Vers. 2. Try my reines] examine as in the fire, my inmost affections. Thus Job al∣so offered himselfe to tryall, Iob 31.6.

Vers 3. I walk] to weet continually, (as the forme of this word importeth) or converse.

Vers. 4 Men of false-vanitie] that is, vain mortall-men; or false persons Iob 11.11. So Jeremy saith, he sate not in the secret-assembly of mockers, Ier. 15.17. the bidden] that is, hypocrites, dissemblers, secret-evill doers. I enter not] or come not, that is, I have no company, or conversation. So the word is also used, Ios. 23.7.

Vers. 5. Church of evill doers] the malignant church, or congregation.

Vers. 6. my palms with cleannes] or, hands in innocencie. He hath respect to the washing which God appointed for such as came to his altar, Exod. 40.32. Hereupon we are willed to lift up pure hands when we pray unto God, 1 Tim. 2.8. See also Isa. 1.15.16.

Vers. 7. To cause to hear] that is, to sound forth, or proclaim so as may be heard. So Psal. 66.8 and 106.2. And in 1 Chron. 15.16. David appointed Levites with instru∣ments, to cause to hear, or to resound, lifting up the voice with joy.

Vers. 8. mansion] or habitation. This name is given to the tabernacle which Moses made, and God dwelt in: 1 Sam. 2.29.32. and afterward, to Solomons temple: 2 Chron. 36.15. And heaven it self, is also thus called, Deut. 26.15. where there are many mansions. Ioh. 14.2. of the habitation] or the habitacle: the tabernacle. The tent which Moses made, was thus called, Exod. 26.1.6. and Solomons house. 2 Chron. 29.6. In Exod. 40.34.35. it is shewed, how Gods glory filled that tabernacle, when he first took possession of it; whereupon it is here called, the habitacle of his glory, or honour: and elswhere, the habitacle of the Lord, Levit. 17.4. and of his name: Psal. 74, 7.

Vers. 9. Gather not my soul] Gathering is used for taking-away, as Ier. 16.5. Isa. 4.1. and so for death, Isa. 57.1. 1 Sam. 15.6. Ezek. 34.29. and sometime is expressed, to whom they are gathered; as, to their fathers; to their people; to the grave, 2 King. 22.20. Num. 20.24.26, and what is gathered, the soul, as here; or the ghost, the spirit, as Psal. 104.29. So David here desireth that God would not take-away his life among sinners, that is, with such as for their crimes deserve to die: as 1 King. 1.21. Contrari∣wise, gathering, is somtime used for gratious receiving, or succouring: as Psal. 27.10. men of bloods] blood-guilty persons. See Psal▪ 5.7.

Vers. 10. a mischievous purpose] craftily-devised-evil. See Psal. 10.2. Sometime this word is generally used for any abominable evil. Levit. 18.17. and 19.29. and 20.14. full of bribes] and consequently, of injustice; for bribes cause justice to be perverted, Deut. 16.19. Contrariwise, Gods right hand, is full of justice. Psal. 48.11.

Vers. 12. in righteousnes] or, in a right, even and plain place, as the word signifieth, Deut. 3.10. Ier. 21.13. the Apostle expresseth the word by righteousnes, Heb. 1.8. from Psal 45, 7. it is opposed to crookednes, Isa 40.4. See also Psal. 27.11. in the Churches] or Congregations, assemblies, Church-meetings; called in Greek ecclesiais; and so in the new testament; 1 Cor 14.34. See also Psal. 68.27.

Annotations, Psal. XXVII.

Vers. 1. MY light] that is, my comfort, joy, &c. So God and Christ are often cal∣led the light, or illumination of his people. Mic. 7.8. Isa. 16.19.20. and 10.17. Luk. 1.••9. and 2.32 Rev. 21.23. Ioh. 1.4. and 8.12. the strength] or strong-sort, fortification, see Psal. 28 8.

Vers 2. made-battell] or came-neer against me; to weet, in sight. So this word is used for battell, Psal. 55.19.22. my enemies to me] a vehement manner of speech; (as 2 Sam. 22.2. my deliverer to me.) noting against whom in speciall their hatred was bent.

Vers. 3. if warr] that is, warriers; or, an army; as the word is used, Iosh. 8.11. See also Psal 76.4.

Vers. 4. One thing] or One-request, or boon; as is expressed 1 King. 2.20. 1 Sam 2.20. For such want of words to be supplied, see the note on Psal. 10.10. that I may sit] or me to sit; that is, dwell, or abide. to view the pleasantnes] to see the plea∣santnes or amenitie, of Iehovah; and consequently to injoy it. The tabernacle had the figure and pattern of heavenly things in Christ; Heb. 8.5. which David in spirit here desireth to contemplate. The Hebrew phrase, is, view in the pleasantnes; and after in the 13 verse, see in the goodnes; which signifieth to have the fruition, use, and injoying of pleasure and goodnes: Eccles. 2.1. And as to seek in Iehovah, 2 Chron. 34.26. is to

seeke Iehovah. 2. King. 22.18. so to see in the good, is to see the good, & injoy it. So in Psal. 106.5. and 128.5. and 50.23. to inquire] or seek-early, that is, diligently.

Vers. 5. will keep privily] or hide me, that is, keep me safe as in the most holy of his sanctuarie, into which none might enter Levit. 16.2. called therefore, Gods hidden place, Ezek. 7.22. and his Saints, are his hidden ones. Psal. 83.4.

Vers. 6. And now] which may be meant properly, at this time; or, sacrifices of showting] or of triumph, of ioyful-sounding, alarm, and ringing. This hath respect to the law, which appointed over the sacrifices, trumpets to be sounded, Num. 10.10. whose chiefest, most lowd, joyfull, and triumphant sound was called Trughmah, Triumph, alarme, or ••ubilation: Num. 10.5, 6, 7. So to other instruments, this trium∣phant noise is adjoyned, Psal. 33, 3. and it applied sometime to mans voice or show∣ting: Ios. 6.5. 1 Sam. 4.5. Ezra. 3.11. See also Psal. 89.16. and 47.6. and 81.2. and 100.1.

Vers. 8. seek ye my face] an unperfect speech, which we may supply and explain thus, (thou saidst) seek ye my face: and this thy commandement, my heart minded and spake of, to thee in my tentations; and I made it a ground of my action, and request fol∣lowing. See a much like defect of a word, in 1 King. 20.34. To seek the face, is of desire to see, hear, and know; 1 King. 10.24. and to pray and ask counsell in doubts, distres∣ses, &c. 2 Sam. 21.1. Hos. 5.15. So Psal. 105.4.

Vers. 10. Though my father, &c. should] see the like, in Isa. 49.15. Or, For my father, &c. have forsaken me: but Iehovah will gather me; that is, receive, and take me to him. So the word gathering is also used, Iudg. 19.15. Ios. 20.4. Mat. 23.37. He meaneth, that God would be a father unto him.

Vers. 12. to the soul] that is, to the will, lust, or desire. So Soul is for will; Psal. 41.3, and 105.22 Ezek. 16.27. and for lust, Psal. 78.18. that breatheth] or pus∣seth out. See Psal. 10.5.

Vers. 13. Except I had beleeved] and unperfect speech; where wee may understand; I should have fainted; or They had overthrowne me; if I had not beleeved, &c. land of the living] that is, where men live in this world; and in speciall, the land of Canaan; the seat of Gods Church. Ezek 26.20. So Psal. 52, 7. and 116, 9. and 142, 6. Iob 28.13. For by death, men are said to be cut out of the land of the living. Isa. 53, 8. and 38, 11. Ier. 11.19.

Vers. 14. be confirmed] be comfortable, hold fast; (as the Greek hath,) be manly; or, quit thee as a man, which word the Apostle useth, 1 Cor. 16, 13. These are words of incouragement, against remisnes, fear, faintnes of heart, or other infirmities: as Deut. 31 6.7, Ios. 10, 25. 1 Chron. 22, 13. Dan. 10, 19. let thy heart wax-strong] so also the Greek turneth it for, we may read it, he will strengthen thy heart. So after in Psal. 31.25.

Annotations, Psalm XXVIII.

Vers. 1. CEase not &c.] that is, cease not to speak unto, and answer me, be not silent as turned-away from me; so the like phrase meaneth, Iob 13.13 Ier 38.27. or, cease not to speak for me as the phrase also importeth. 1 Sam. 7.8. and so by the Rock forementioned, he may mean Christ, 1 Cor. 10.4. who is our advocate with the Father, 1 Ioh. 2.1.

Vers. 2. oracle of thy holines] thy holy oracle: The inmost, and most holy place of the temple, was thus named, 1 King. 6.5.16.19.20 called the holy of holyes, 1 King. 8, 6. The Hebrew Doir, hath the signification of Speaking; for from the most holy place, God spake to his people, Num. 7, 89. The Apostle seemeth to expresse it, by that which is within the vaiel. Hebr. 6, 19

Vers. 3. Draw me not] to weet, unto death, that is, destroy me not. So drawing is used, Ezek. 32, 20. Iob 21, 33. and 24.20. an example wherereof see in Sisera. Iud. 4.7.

Vers. 4. the evill of their practises] This hath reference to the curse denounced against sinners, Deut. 28.20.

Vers. 5. not discreetly-attend] or, consider; so, as to discern and understand them. The like sin is blamed, Isa. 5.12. break them down] or, destroy: opposed to buildng up, or edifying; and applied figuratively to men; so Ier. 1, 10. and 42.10. 2 Cor. 13.10. build] that is, conserve, exalt, prosper them, See the like phrase, Iob 22.23. Mal. 3, 15. Ier. 12.16.

Vers. 8. strength to them] or, to him, as Psal. 2.3. meaning, his people, (as the Greek expresseth,) and his anointed king: both which folow. the strong-fort] or fortifi∣cation. The former word strength is in Hebrew Ghouz; and this strong-fort, Magh∣noz; by addition of a letter, adding to the force of the signification. And this is often used for a fortification, or strong-defensed plàce. Dan. 11.10. Iudg. 6.26. of the salvations of his anointed] or of the deliverances (the victories) of his anointed; that is, of me, his anointed King. This sentence may also be turned thus: and the strong-fort of salvations, his Anointed (Christ is: meaning that the Christ of God, is the saving strength of his people. The last word He, is often put for Is; somtime in the Hebrew text it self, as is noted in Psal. 16, 3.

Vers. 9. inheritance] that is, people or church. Deut. 4.20. and 32.9. Psal. 33.12. and 94.5. 1 Petr. 5.3. Sometimes it is the land where they dwelt, Psal. 79.1. advance them] or bear them up, relieve them. The word is used for advancing to honour. Eslh. 3.1. and 9.3. and for bearing up, supporting, helping, as 1 King. 9.11. Esr. 1.4. and 8.36.

Annotations, Psalm XXIX.

Vers. 1. SOnns of the mighties] that is, ye mighty men, or potentates. So Psal. 89.7. strength] or strong praise. See Psal. 8, 3. and 1 Tim. 6.16.

Vers. 2 honour of the sanctuarie] that is, the honourable Sanctuarie, (as the Greek explaineth it, in his holy court) or, with honour of sanctitie; that is, with holy honour. So Psal. 96.9. 1 Chron. 16.29. This phrase is sometime used of Gods holy majestie, 2 Chron. 20.21.

Vers. 3. The voice] that is, the thonder, as Exod. 20.18. called Gods voice. Exod. 9.28 29. Yet voices and thondrings, are sometimes distinct, as Rev. 4, 5. and 8, 5 and 11, 19. and 16.18. This word voice, is generally used for all noise or sound; 2 King. 7.6. 1 Cor. 14.10. upon the waters] which are above the firmament, Gen. 1.7. where the thonder is heard. Or above the waters, that is, a lowder voice then the roring of the waters; whereof see Ezek. 1, 24. and 43.2. Rev. 1, 15. and 14 2. and 19.6. Gods voice shaketh heavens and earth, Heb. 12.26. Iehovah upon] that is, thendereth upon; or his voice is above many waters.

Vers. 5. Cedars of Lebanon] The Cedar, is a tree tall, strong, and durable; and for the drines of it, the timber rotteth not. They are called Cedars of God, Psal. 80.11. and by him planted, Psal. 104, 16. Lebanon is a mountain in Canaan, high, pleasant, and fruitfull, full of Cedars, and other trees, the glory of that mount. 2 Chron. 2, 8. Song. 3, 9. and 5.15, Isa. 60, 13. Hos. 14.6, 7, 8. It is called Lebanon of whitenes, for the snow that lieth on it, Ier, 18.14. To this mount, and to the goodly trees thereon, great kindgdoms and personages are compared, Ezek. 31, 3. and 17, 3. Ier. 22.23. Iudg. 9.15. 2 King. 14.9. And the just mans estate in speciall; Psal. 92, 14.

Vers. 6. Shiryon] this is, mount Hermon, called of the Sidonians, Shirion, and of the Amorites Shenir; Deut. 3, 9. and by another name Sion (not Tsijon spoken of in Psal. 2, 6.) Deut. 4, 48. for this Shirjon, or Hermon, lay without the river Jarden, where Ogh reigned, Ios. 22.1.5. 1 Chron. 5, 23. Here also grew goodly trees, and many wild beasts kept in it. Ezek. 27.5. Song. 4, 8. Of Hermon see more in Psa. 89, 13. & 133.3. & 42.7. a young Vnicorn] a fierce untamed beast; see Psal. 22.22. The Hebrew phrase is, son of the Vnicornes; the like is also Psal. 114.4. All yong creatures, and things

that come of, or belong to another, are in Hebrew called sonns; so the sonns of the cole, are sparks, Iob 5.7. the sonns of the quiver, are arrowes, Lam. 3.13. the son of the morn, is the morning starr, Isa. 14.12. the sonns of Sion, are the Citizens there. Psal. 149.2. the sonns of the wedding chamber, are the bridegroomes friends, Mat 9.15. and many the like,

Vers. 7. striketh] or cutteth flames; as the flashes of lightning with the thonder.

Vers. 8. maketh tremble] or quake, or paineth the wildernes, that is, the wild beasts there, which being frighted by Gods voice or thonder, do travel and bring forth their yong with pain and trembling. Kadesh] called also Paran and Zin, a desert through which the Israelites passed from Aegypt to Canaan, Num. 13.27. and 33.36. and had the name of the city Kadesh by which it lay, Num. 20.1.16. The beasts of this wildernes were cruel. Deut. 8.15. and 32.10.

Vers. 9. the hindes] though of all other creatures they bring forth with great trouble, bowing themselves, bruising their yong, and casting out their sorowes, Iob 39.4.6. maketh bare] by driving the beasts with the thonder into their denns; or, by beating off the leaves and fruits of the trees. So the figtree is said to be made bare, Ioel 1.7. every one] so the Greek turneth it: or it may be read, every whit, or all of it, meaning of his people vers. 11. which saith glory to God; or all of it, that is of his glory, he saith (that is, God declareth) in his temple.

Vers. 10. at the floud] meaning Noahs floud; Gen. 6. and 7. for to that onely, both the Hebrew and Greek word is applied. And here the Chaldee paraphraseth thus; The Lord at the generation of the floud, sate on the seat of judgement, to take vengeance on them: he sate also upon the seat of mercies, and delivered Noah, and reigneth over his sonns, for ever and ever.

Vers. 11. with peace] or in peace; which word betokeneth integritie, perfection, a making whole and absolute; opposed both to warr and sword, Psal. 120.7. Mat. 10.34. and to division, confusion, and tumultuous disorder, Luk. 12.51. 1 Cor. 14.33. It de∣noteth all prosperity, safetie, and welfare of soul and body, and specially that spoken of Ephes. 2.14.15. where Christ is our peace, which hath made of both one, & hath broken the stop of the partition wall, &c. to make of twain, one new man in himself, so making peace.

Annotations, Psalm XXX.

Vers. 1. DEdication] or initiation; which is, when a new thing is first imployed and put to that use for which it was made. It is applied to houses, as here, and Deut. 20.5. to altars, as Num. 7.84, 88. to walls, as Nehem. 12.27. to images, as Dan. 3.2. and to men; and then it meaneth instruction, or trayning-up; as Prov. 22.6. Gen. 14.14.

Vers. 2. hast drawn-up me] as out of a pit of waters; for this word is used for drawing of waters, Exod. 2.16.17. waters, signifying troubles. at me] or over me, for my ruine. Or, my enemies to me, that is, my utter enemies; as Psal. 27.2.

Vers. 3. healest me] that is, helpedst me out of trouble: so Psal. 41.5. and 60 4. Hos. 7.1. 2 Chron. 7.14. my soul from hell] me, or my life from the perill and state of death. So Psal. 86.13. Jonas meant the same when he said, thou hast brought out my life from the pit. Ionas 2.6. Of hell, see Psal. 16.10. them that goe-down] that is, which die; that I should not be among them; the Hebrew also hath another reading, that I should not goe down the pit. The meaning is the same.

Vers. 5. to the remembrance] or for it; that is, that his holines may be had in remem∣brance: as Isa. 26.17. So Psal. 97.12.

Vers. 6. a moment] or litle while. For Gods anger towards his, and their affliction, is short and momentany; as Isa. 54.7.8. 2 Cor. 4.17. life] or lives; meaning a blessing and the continuance of it: as Psal. 133.3. and 21.5. Life is here opposed to a moment. So yeares of life, mean many good yeres, Prov. ••, 2. lodgeth] that is,

abideth: or he (meaning God) causeth weeping to lodge, as if it should be an abiding guest. So an other Prophet saith, At even-tide loe there is trouble, but afore the morning it is gone. Isa. 17.14.

Vers. 7. in my safe quietnes] or tranquillity. Gods children have so great infirmi∣ties, that in prosperity they are to secure; (as David sheweth here, and Job, in chap. 29.18, 19, 20.) and in adversity they are to fearfull; as David elswhere doth confess: Psal. 31, 23. and 116.11.

Vers. 8. setled] or made-stand; that is, reared up; constituted and stablished sure. So this phrase importeth, Psal. 107, 25. and 31, 9. to my mountain] that is, mount Sion, where Davids house or court was: or, figuratively, he meaneth his kingdom: as Isa. 2, 2. Dan. 2.35, 44. See Psal. 65, 7.

Vers. 10. what profit] what gain (or use) will there be in my blood; which heer may mean his violent death, as in Psal. 72, 14. unto corruption] the grave, or place where the body rotteth. See Psal. 16, 10. shall dust] that is, my body when it is turned to dust. See the like in Psal. 6.6. and 88, 11. and 115.17. Isa. 38.18.

Vers. 12. to a dance] which is a sign of joy: Ier. 31.4.13. therefore the Greek tur∣neth it here, joy. The contrary is in Lam. 5, 15. where their dance is turned into mour∣ning. loosed my sack] or, done-off my sackcloth; which was wont to be worn in time of sorow. Esth. 4, 1. Ion. 3, 6. Psal. 35.13.

Vers. 13. my glorie] so the Greek putteth to the word my; by glory, meaning the tongue or soul: see Psal. 16, 9. silenced] or made silent; which is, when men are cut off by death, as Psal. 31.18.

Annotations, Psalm XXXI.

Vers. 3. A House of fortresses] a place of defenses, a most safe hold. David being often forced to take such forts for his safety; did not make them, but God his strength: see 1 Sam. 22.4. and 23.14.19. and 24.1.23. 2 Sam. 5.7.9.

Vers. 6. commit my spirit] or commend, depose, of trust to be kept. Such words our Lord Christ uttered on the crosse to his father, Luk. 23.46.

Vers. 7. Vanities of vain-falshood] that is, most vain, false, and lying vanities. The word vanity (Hebel) here used, besides vain worldly things, against which Solomon writeth, Eccles 1. &c. meaneth in speciall, Idolatrie; for Idols are often called vani∣ties, as being light, vile, and things of naught. Deut. 32.21. 1 King. 16.26. 2 King. 17.15. Ier. 2.5. and 8.19. and 10.15. and 14.22. &c. They that observe lying vanities, forsake their own mercy. Ionas 2, 8.

Vers. 8. hast known my soul] that is, acknowledged, cared for; and (as the Greek translateth) save it. See Psal. 1.6.

Vers. 9. not shut me up] or closed me; that is, not given me into their power: so Psal. 78.48.50.62. Deut. 23.15. and 32.30.

Vers. 10. gnawen] that is, fretted, and consumed as with worms. see Psal. 6.8.

Vers. 11. decayed,] or weakned, so as one stumbleth and falleth down through weaknes: Psal. 27.2. So Psal. 109, 24. and 105.37. with my iniquity] that is, punishment due for iniquity; so the word often is used, as Gen. 19.15. 2 King. 7.9. So, whordom: for the punishment of whordom, Num. 14.33.

Vers. 12. known-acquaintance] that is, such as I knew, respected, and favoured; and to whom I made known my mind, estate, &c. my familiars.

Vers. 13. out of heart] that is, out of mind, or memorie; for the remembrance of the dead is forgotten, Eccles. 9.5. therefore the grave, is the land of forgetfulnes; Psal. 88.13. vessell of perdition] that is, a lost or broken vessell, or instrument. So Paul men∣tioneth vessels of perdition, Rom. 9.22. Or, a vessell perishing, that is, ready to perish and be lost; as a perishing sheep, Psal. 119.176.

Vers. 14. the infamy of many] or the diffamation (the ill report) of mighty-men. The like complaint Jeremie maketh in his troubles; Ier. 20, 10. fearfulnes from every side] or terrour round about. In Hebrew, Magor missabib, which name Jeremy gave to Pashur the preist; signifying that he should be a terrour to himself, and to all his friends. Ier. 20, 3.4. This phrase Jeremy often useth; Ier. 6, 25. & 46.5. and 49.29. Lam. 2.22. when they plot.] or whiles they consult: see Psal. 2, 2.

Vers. 16. my times] Hereby he meaneth, that his many and sundry events, troubles, deliverances, prosperities, adversities, life and death, (for all things have their appointed time, Eccles. 3.1, 2.) were in the hand and disposition of God. Though times here (as dayes in Psal. 119.84.) may chiefly be meant of his troubles: as Psal. 9.10. and 10.1. So in 1 Chron. 29, 30. mention is made of the times that went over David, and over Israel, and over all the kingdoms of the lands.

Vers. 17. Make thy face to shine] that is, cause thy favourable countenance to appear. This is taken from the blessing prescribed Num. 6, 25. and is often used in requests for grace. See Psal. 4.7. and 67, 2. and 80, 4.8.20. and 119.135.

Vers. 18. silenced] that is, through shame and fear be confounded, tamed, quieted, and made still. The word is sometime used for cutt off, or destroyed; and so may here be taken. So Psal. 49, 13.21. to hell] understand, thrust down to hell, or, to the grave.

Vers. 19. an hard-word] or durable-speech; a reproach which lasteth long to a mans in∣famy. The Hebrew Ghnathak, signifieth durance, hardnes, and antiquity or eld, Psal. 6.8. and respecteth both antique things long agoe, 1 Chron. 4.22. and things lasting or durable for time to come, Prov. 8.18. Isa. 23.18. And in speeches, it is put for an old-said-saw, taken up and applied to ones reproach, and so during long: and generally, for any hard or stout speech; 1 Sam. 2.3. Psal. 94, 4. and 75, 6.

Vers. 21. Thou keepest them secret] or, hidest them in the hiding-place of thy presence: where thou alwayes lookest unto them, in secret favour, which the world knoweth not of. rough-prides] or knots, knobs, rough-troubles. The Hebrew Racas signifieth Knitting, or binding with knots, Exod. 28, 28. and 39.21. from which a word is deri∣ved, in Isa. 40, 4. signifying knotty, knobby, or rough places, opposed to smooth or plaine. Here David useth it figuratively, for rough affections, or actions of men, mea∣ning their pride, conspiracies, or molestations; as the Greek translateth, from the trouble of men. lay them up] or hide them. Hereupon Gods people are called, his stored, or hidden-ones. Psal. 83.4. the strife of tongues] plea, or contradiction, as the Greek turneth it: and the Apostle Iude, vers. 11.

Vers. 22. made marveilous his mercy] or marveilously-severed it; as Psal. 4.4. shewed his mercy in marveilous and hidden manner. As contrariwise God threatned to make marveilous the plagues of sinners: Deut. 28.59. of strong-defense] or of siege: that is, a fortified, defensed city; as 2 Chron. 8.5. or a beseiged city, as 2 King. 24.10 The Hebrew Matsor signifieth both a sort, or skonce, and a siege, or leguer: Deut. 20.20. and 28.53.

Vers. 23. my hastening-away] namely, through amazement or fear; as the word com∣monly intendeth; Deut. 20.3. Psal. 48.6. 2 Sam. 4.4. And that David hastened him away for fear; is recorded 1 Sam. 23.26. So Psal. 116.11. cut down] Jonas in his affliction respected this speech of David, and changing a letter, for Nigrazti, saith, Nigrashti, I am driven away from before thy face, &c. Ionas, 2.4.

Vers. 24. the faithfull] or, keepeth fidelities, as Isa. 26.2. The originall word signifieth, either faithfull-persons, or truthes, fidelities; as Psal. 12.2. The Greek here hath, truthes. payeth abundantly] or, to abundance, with surplusage. that doeth haughtines] This sense the Greek giveth. The Hebrew may also thus be Englished, he (that is, God) doth haughtines, that is, high magnificent acts. For the originall word Gaavah somtime noteth Gods high magnificence, Psal. 68.35. somtime mans haughty-pride, Psal. 10.2.

Vers. 25. wax-strong] or he will strengthen. See Psal. 27.14. hopefully wayt] or

persevere with hope and patience. The word jachal, implieth both a patient wayting' Gen. 8.10. and a hope or trusting, as the holy Ghost expoundeth it, Mat. 12.21. from Isa. 42.4.

Annotations, Psalm XXXII.

Vers. 1. AN instructing-psalm] or, A psalm-that maketh prudent: that causeth-un∣derstanding, As in the 8. verse of this psalm, he saith, I will make thee prudent, or instruct thee. This title is set before sundry other psalmes. whose sin is covered] meaning, by the Lord, Psal. 85.3. not by a man himself, who must not cover, but acknowledge sin; Psal. 32.5. otherwise, he shall not prosper. Prov. 28.13. Now God covereth sin, when he imputeth it not, as the verse folowing sheweth: and as this is mans happines, so for God not to cover it, is woe and miserie. Nehem. 4.5.

Vers. 2. not impute] not think, count, or reckon. And this is an effect of his grace in Christ; as it is written, God was Christ, & reconciled the world to himself, not imputing their sinns unto them: 2 Cor. 5.19. And hereunto the Apostle applieth this Psalm thus; David saith, blessednes is the mans unto whom God imputeth justnes without work: saying, Blessed are they whose iniquities are forgiven, and whose sinns are covered: Bles∣sed is the man to whom the Lord shall not impute sin, Rom. 4.6.7.8.

Vers. 3. Because I ceased-speaking] or, when I kept-silence, forbearing to confesse my sinns; as after, vers. 5. Like doctrine Elihu teacheth, Iob 33.19.-22.

Vers. 4. moisture] the cheif sap, or radicall moisture, which is an aery and oly substance dispread through the body; whereby the life is fostered; and which being spent, death in∣sueth. This word is used onely here, and in Num. 11.8. where it is applied to the best moisture, or cream of oile.

Vers. 5. confesse] Confessing of sinns, is when one freely manifesteth them, accusing himself, and praising Gods mercy, which he expecteth in faith; see Ios. 7.19. against me my trespasses) or, concerning my trespasses; but both the Greek version plainly hath, against me; and elswhere the Hebrew ghnalei (here used) seemeth to be put for ghnalai: as Psal. 108.10. compared with Psal. 60.10. the iniquity of my sin] that is, the guilt and punishment of it; as Psal 31.11. And thus he that confesseth and forsaketh sin, shall have mercy, Prov. 28.13. for if wee acknowledge our sinns, God is faithfull and just, to forgive us them, 1 Ioh. 1, 9. See also Iob 33.27.28.

Vers. 6. the time of finding] or, time to find: which may be meant of the time when afflictions shall find, that is, shall come upon him; as Psal. 116.3.4. or the time when God may be found, as Isa. 55.6. and that time is, when he is sought with the whole heart. Deut. 4.29. Ier. 29.13. 2. Chron. 15.15. floud] or inundation. As waters signify afflictions, Psal. 69.2. so a floud of waters, denoteth great troubles and perse∣cutions. Dan. 9.26. and 11.22. Nahum. 1.8. Isa. 59.19. Rev. 12.15.16.

Vers. 7. showting long; of deliverance] or, of evasion; that is, thou wilt give me occca∣sion by deliverance of me, to sing many songs of praise unto thee.

Vers. 8. mine eye shalbe upon thee] or, mine eye I will set upon thee; that is, I will have care of, and look well unto thee; as Ier. 40.4. Ezra. 5.5. Deut. 11.12. Psal. 34.16. (So the Chaldee explaineth it, I will counsell thee, and set mine eye upon thee for good.) Or thus, I will give-counsell, unto thee with mine eye; that is, with my care and pro••••∣dence. Thus Christ counselled Peter with his eye, Luk. 22.61. So the eye is said to mock; Prov. 30, 17.

Vers. 9. like a horse, &c.] that is, be not fools, and brutish, so as ye must be ruled by force and rigour, not by reason. For unto the horse belongs a whip, unto the asse a bridle; and a rod, to the fools back. Prov. 26.3. month must be stopped] or, jaw is to be tyed, Hebr. to stop; for, to be stopped: active for passive; as after Psal. 36.3. which come not near] that is, which will not obey, or do thee service, unlesse they be forced and ruled by the bridle; according to the saying of the Apostle, behold we put bitts into the horses mouthes, that they should obey us. Iam. 3.3.

Vers. 10. Many paines] or, Great smarts, or sores are for the wicked: so Solomon saith, Affliction foloweth sinners, &c. Prov. 13.21. and 19.29. and 24.20.

Annotations, Psalm. XXXIII.

Vers. 1. BEcometh] the word denoteth a fair and comely grace, for which a thing is to be liked and desired. So Psal. 93.5. and 147.1. The Apostle expresseth it in Greek, by fair or beautifull. Rom. 10.15. from Esa. 52 7.

Vers. 2. with harp] or, with sittern; in Hebrew Kinnor; a musicall instrument in∣vented by Jubal, Gen. 4.21. used for mirth and joy, Psal. 137.1.2. Esa. 24.8. Gen. 31.27. and therefore is called the pleasant harp, Psal. 81.3. opposed unto mourning, Iob 30.31. in skil on this instrument, David excelled, 1 Sam. 16.16.23. and with this and other, they used in Israel to celebrate the Lord with gladnes, 1 Chron. 13.8. and 15.16.28. and 25.1. Nehem. 12.27. So spiritually in the new Testament, Rev. 14.2 with Psalteric] or Luit, or Viole: In Hebrew Nebel, an instrument so called of the form which as seemeth was with a round hollow bulk, much like a bottell: (for Nebel is also a bottell, or pitcher, 1 Sam. 10.3 Lam. 4.2.) and of this the Greeks & Latines had their instruments named Nable, Naulon, Nabhum. The Greek here calleth it psalterion. ten stringed-instrument] this differed from the psalterie, Psal. 92.4. therefore the word with is here supplied.

Vers. 3. a new song] A thing is said to be new which is alwayes fresh, renewed upon new occasions, and so permanent; as Job saith, my glorie was new with me. So Love is both an old and a new commandement, 1 Ioh. 2.7.8. Or these new songs, (mentioned here, and Psal. 40.4. and 96.1. and 98.1. and 144 9. Isa. 42.10.) may have reference to the stats of things under the gospel, where there is a new covenant, Hebr. 8.8.13. new heavens, and new earth, Rev. 21.1. a new man, Eph. 2.15. and 4.24. a new Ierusa∣lem, Rev. 21.2. and all things new; 2 Cor. 5.17. Rev. 21.5. See also Rev. 5.9. and 14.3. do-well playing, &c.] that is, make good musik, or melodie. So 1 Sam. 16.17.18. Esa. 23.16. And this melodie we are now willed to make to the Lord in our harts, Ephes. 5.19. The Hebrew Nagan, whereof commeth Negmoth, Psal. 4, 1.) properly is to play with the hand upon an instrument; 1 Sam. 19, 9.

Vers. 4. in faith] that is, faithfull, true, and constant. Fot so this word is often used, as Exod. 17.12. Moses hands were with saith; that is, stedy, firm, constant.

Vers. 5. the earth is full] the like is said, Psal. 119.64. For God doeth good unto all, both just and unjunst, Mat. 5.45. and saveth man and beast. Psal. 36.7.

Vers. 6. the host of them] that is the many creatures in them: as Angels, sun, moon, starrs, &c. Psal. 148.1.2.3.5. Gen. 2, 1. So mention is made of the powers or hosts of heaven, Mat. 24.29. Spirit] or breath; thus Iehovah, his Word, and his Spirit are noted to be the maker of the world; as in Gen. 1.

Vers. 7. giveth the deeps] that is, putteth, or disposeth the deep waters, into treasuries, or in cellars and secret store houses, hidden from the the eye of man; called elswhere the secret room of the deep, Iob 38.16. So God is said to have treasuries or store∣houses of wind, Psal. 135.7. of snow and hail, Iob 38.22. of darknes, Isa. 45.3. and the like.

Vers. 9. it stood] that is, existed firm and stable, and so continued. So Psal. 119.91.

Vers. 10. dissipateth] or maketh-frustrate; undoeth, abrogateth; a word opposed to ratifying, confirming, stablishing. Isa. 8, 10. and 19.3, bringeth to nought] annihi∣lateth, and breaketh.

Vers. 11. shall stand] that is, continue, and have effect; whatsoever men purpose to the contrary. See Isa. 14.24.27. and 46.10. Prov. 19.21.

Vers. 12. is God] to weet, by speciall covenant, and favour, though all the earth be his Gen. 17.7. Exod. 19, 5. and this is by the new covenent, Heb. 8.10. So Psal. 144.15.

Vers. 15. altogether] or; alone. The Hebrew jachad sometime signifieth alone without others; Iob 34.29. Ezr. 4.3. (and so the Greek interpreters took it here, translating it

kata monas, alone, or by himself:) sometime it signifieth, wholly, or every whit; Iob 10.8. sometime, together; or in one; Psal. 2.2. All these agree wel here; for God onely and wholly formeth every mans heart, and spirit, Zac. 12.1. whereupon he is called the Father of spirits, Heb. 12.9. and the God of the spirits of all flesh, Num. 16.22.

Vers. 16. of a power] that is, of an armie; so called because there are strong, valiant and active men. Psal. 136.15.

Vers. 17. A horse is falshood] that is, a false and deceitfull help, cannot save a man, but faileth those that trust in him. Zach. 10.5. Psal. 76.6. The horse is here used for all warlike furniture; this being above other creatures strong, fierce, and couragious, Iob 39.22-28. and therefore is prepared for the day of battel, but salvation is of the Lord, Prov. 21.31.

Vers. 18. The eye of Iehovah] that is, his care, and providence, for good, as the next verse sheweth, and as Psal. 32.8. zach. 12.4. 1 Pet. 3.12. Sometime the Lords eye is on men for evil. Amos 9.4.8.

Annotation, Psalm. XXXIV.

Vers. 1. HIs behaviour] or his sense, reason; properly the tast; as in vers. 9. Iob 6.6. and often otherwhere: which is used both for ones inward sense or reason, & outward gesture, and demeanure, because by it, a man is discerned and judged to be wise, or foolish; as meats are discerned by the tast. David when he was afraid of the King of Gath, changed his behaviour before them, and feigned himself madde in their hands, and scrabled on the dores of the gate, and let his spittle fall down upon his beard. 1 Sam. 21.12.13. Abimelech] whose proper name was Achish King of Gath, a city of the Philistims. 1 Sam. 21.10. And as every King of Aegypt, was called Pharaoh, Gen. 41.1. Exod. 5.1. 1 King. 11.18. so every King of the Philistims was called Abi∣melech, that is, Father-king. Gen. 20.2. and 26.1. had driven] or expelled. For Achish sayd to his servants, which had taken and brought David to him, Loe ye see the man is beside himself, wherefore have ye brought him to me? have I need of mad men? &c. So David departed thence. 1 Sam. 21.14.15. and 22.1. Upon that he made this pasalme.

Vers. 2. in all time] or in every season. See Psalm 10.5. This Psalm is also com∣posed according to the order of the Hebrue Alphabet: as is observed on Psal. 25.1.

Vers. 3. shall glorie] or joyfully-boast. For so the Apostle expoundeth this word, which properly signifieth to prayse ones self: 1 Cor. 1.31. from Ier. 9.23.24. So in Psal. 52.3. and 97.7. and 105.3 and 106.5.

Vers. 4. Magnify] or Make great, to weet, by praising. So Deut. 32.3. Give ye great∣nes unto our God.

Vers. 6. They looked] to weet, the meek, mentioned before verse 3. or generally, they that look and flow unto him. flowed] ran as a river; the like similitude is Isa. 2.2. and 60.5. Ier. 31.12. and 51.44. be not ashamed] or, shall not be ashamed; which word in the original signifieth digging; as Psalm 35.7. applied to shame, which causeth men to seek to hide themselves; as is lively described, Rev. 6.15.16.

Vers. 8. The Angel] that is, the Angels, for he speaketh of an host: And often in the Hebrue, one is put for a multitude; as the inhabitant, for, the inhabitants; 2 Sam. 5.6. with 1 Chron. 11.4. So, frog, for frogs; Psalm 78.45. tree, for trees; quayl, for quayls. Psal. 105.33.40. See the note on Psal. 8.9. pitcheth-a-camp] a similitude taken from warrs; as Psam 27.3. So Jaakob, when the Angels of God met him, said, this is Gods camp, or host. Gen. 32.1.2. Likewise about Elishah, the mountain was full of horses and charets of fire. 2 King. 6.17. See also Psalm 91.11.12.

Vers. 9. Tast and see] that is, make trial, and you shall find that God is good, sweet, and delectable; and you will the more desire him. Thus the Apostle applieth these words, saying, as new born babes desire ye the sincere milk of the word, that ye may grow thereby; if so be ye have tasted that the Lord is good. 1 Pet. 2.2.3.

Vers. 11. Lions] Lurking-lions (whereof see Psalm 7.3.) which are lusty, strong-toothed, fierce, roring, ravenous; as appeareth by Psalm 58.7. and 104.21. Mic. 5.8. Ezek. 19.3.5.6.7. Iob 39.1.2. And hereby may be meant, the rich and mighty of the world, whom God often bringeth to miserie; and so the Greek, for Lions, putteth here the rich. Titants, and strong men are somtime called Lions. Ier. 2.15. 1 Chron. 11.22. Nahum 2.13. See Luk. 1.53. are impoverished] or suffer-penurie. See Iob 4.10.11. Prov. 10.3.

Vers. 13. that willeth] that is, fain would have, and delighteth. dayes to see good] that is, to injoy good many dayes; which the Apostle (folowing the Lxx.) expresseth thus, to see good dayes. 1 Pet. 3.10. that is, dayes of prosperitie, pleasure, comfort.

Vers 1••. Keep thy tongue] to weet, by restraining and making it cease from evill; as the Apostle teacheth. 1 Pet 3 10.

Vers. 16. their outtrie:] or their deprecation, their prayer-for-need; as the Greek, which the Apostle foloweth, expresseth it.

Vers. 17. The face] that is, open anger. Lev. 17.10. See Psal, 21.10.

Vers. 18. They cryed] that is, as the Greek saith, The just cryed.

Vers. 19. the broken of heart] them that have their hearts broken, and their spirits contrite, or humble; for their sinns. See the like speeches, Psalm 51.19. and 147.3. Isa. 57.15. and 61.1. Ier. 23.9. Luk. 4.18.

Vers. 20. the evils] that is, griefs and afflictions; as Deut. 31.17. Psalm 27.5 and 88.4. Mat. 6.34. the word also may import sinn; and vices; as Psal. 28.3. and 94.23. So after in verse 22.

Vers. 22. work-the death] or do-him-dye, kill him: because he shall not be delivered therefrom, as the just man is, verse 20. condemned-as-guilty] and consequently perish, See Psal. 5.11.

Vers. 23. all that hope] that is, any one of them. So all, is used for any; Psalm 147.20.

Annotations, Psalm XXXV.

Vers. 1 PLead] This properly is to contend or debate a matter with many words; as the next word, warr, or fight is with deeds. But Gods pleading oft-times is in action; as he pleaded Davids cause against Nabal, when he slew him: 1 Sam. 25.39. And as here David prayeth, so God elswhere promiseth, to plead with those that plead with his people: Isa. 49.25. warr] which in the original tongue hath the name of cutting, biting, or devouring; for warrs devour and consume many. So the sword is sayd to have a mouth, that is, an edge, Iob 1.15. Heb 11.34. and to eat, that is, to kill and consume, 2 Sam. 11.25.

Vers. 3. draw-out] or, as the Hebrue phrase is, emptie; that is, unshead: the like is of the sword; Exod. 15.9. Levit. 26.33. sword] or close-weapon, as the name signifieth. This interpretation seemeth best, because of the Hebrue pause, which joyneth this word with the former spear: thus also these two weapons of offence, are answerable to the former two of defence, the sheild and buckler; and of this Hebrue name Segor, the Greek Sagaris, (and perhaps the Latin Securis,) seemeth to be borowed, for a sword or axe. And in Iob 28.15. this word is used for a close-treasure, or stored-gold; as here for a close weapon. Otherwise we may read accor∣ding to the Greek, and other versions, close thou, or stop; to weet, the way or passage.

Vers. 4. that seek my soul] that is, my life, to take it away: for so this phrase com∣monly meaneth, as Psal. 38.13. and 54.5. and 70.3. Exod. 4.19. Mat. 2.20. and som∣time

is so explained, as Psal. 63.10. 1 King. 19.10. they seek my soul to take it away. Yet somtime this phrase intendeth, seeking the soul for ones good; as Psal. 142.5. turned backward] a token of fear, shame, and discomfiture; as Psalm 129.5. and 40.15. and 70.3. and 9.4. Isa 42.17. Ier. 46.5.

Vers. 6. Darknes, &c.] that is, most dark and slipperie: meaning, fearfull, dangerous, troublesome, &c. Nahum. 1.8. Psalm 88.7. and 107.9. Prov. 4.19. So elswhere it is sayd, their way shall be unto them as slippernesses in the darknes; they shall be driven and fall therin. Ier. 23.12.

Vers. 7. the corruption, &c.] that is, their corrupting pernicious net, or their insnaring corruption; or understanding the word, in, we may read, they hidd their net for me in a pit, or, in a corrupting-ditch; as Psal. 7.16. have digged] to weet, a pit to sal in: so Iob 6, 27. Or, have diligently-searched, and lait wayt. So digging is used for seeking; Iob 3, 21. and 39, 32.

Vers. 8. tumultuous-ruine] calamitie, wasting, or desolation, that is, with noyse and sound as of waters, Isa. 17, 12, 13. So Psal. 63.10. Prov. 1.27.

Vers. 10. my bones] that is, my strong and solid members delivered out of danger: meaning that with all his strength he would prayse God. So the bones are said to re∣joice, Psal. 51, 10. the loines to blesse, Iob 31.20. the spoiler] or robber; that by open violence taketh away. Compare Iob 5.15.

Vers. 11. of cruel wrong] that is, cruel, violent, or, (as the Greek sayth,) unjust wit∣nesses. So Exod. 23.1. Deut. 19.16.

Vers. 12. the bereaving of] that is, to deprive, bereave, or rob me, of my soul, or life; or, to bereave my soul of comfort. The word properly signifieth the bereaving, or losse of children.

Vers. 13. sack] used to be worn in sign of sorow. Psalm 69.12. Gen. 37.34. Mat. 11.21. Rev. 11.3. Here we are to understand the word, was, or gave, as is ex∣pressed, Psalm 69.12. even as the word afflicted, here expressed, is there under∣stood, Psal. 69.11. with fasting] an other sign and cause of sorow: wherefore mourning and fasting are used for the same, Mat. 9.15. with Mark. 2.19. returned upon my bosom] or, into my bosom. The meaning may be, I prayed often for them, secretly, and with hearty loving affection. For, the returning of the prayer seemeth to mean, the often minding and repeating of it; the bosom, signifieth secrecie, Prov. 21.14. and 17.23. Psalm. 89.51. and inward affection, Num. 11.12. Ioh. 1.18. Or we may read it thus, Let my prayer return into my bosome: that is, I wished no worse to them than to my self; let me receive of God, such good as I prayed for them. See Psal. 79.12.

Vers. 14. sad] or black, to weet, in black and mournfull attire, and with sad and heavy countenance, as the Greek here translateth it, Scuthropazon, which word the new Testament also useth, Mat. 6.16. Luk. 24.17. So after in Psalm 38.7. and 42.10. and 43.2. bewayleth his mother] mourneth at her funeral. In this case the affe∣fections are most strong. Therefore the Priests were permitted to mourn for such. Levit. 21.1.2.3.

Vers. 15. my halting] that is, my calamity and infirmity; whereby I seemed ready to fall. So in Psal. 38.18. Ier. 20.10. the smiters] that smote me with the tongue, as Ier. 18.18. and as here foloweth, they rent, &c. The Lxx. in Greek turn it Scourges; alluding (as I think) to the scourge of the tongue, as Iob 5.21. and another Greek version, hath plectay, smiters. It may also be read, the smitten, that is, abjects, vile persons, Iob 30.8. (as the Chaldee expresseth it, the wicked;) or understand smitten on their feet, as 2 Sam. 4.4. that is, lame, so feigning themselves smitten in spirit, as Isa. 66.2. that is, grieved in outward shew. they rent] to weet, me with re∣proaches; as Mat. 7.6. or rent their garments, counterfeyting sorow for me, Iob 2.12.

Vers. 16. hypocrites] or, close-dissemblers, which outwardly cover and cloke their wickednes, wherwith inwardly they are defiled, Mat. 23.27.28. or, which have their hearts covered. Iob 36.13. The Greek also from whence our English word, hypocrisie,

is borowed,) signifieth an under-judgement, that is, dissimulation. scoffers] or of scoffs; that is, men that make scoffs: as in Psalm 36.12. pride, is for prowd persons. for a cake of bread] that is, for good chear, for their bellyes: or, at their belly cheare, at bankets. So Solomon speaketh of some that will transgresse for a peece of bread, Prov. 28.21. The original word Maghnog, is a cake, 1 king. 17.12. and as bread is used for al food, Psal. 136.25. so a cake seemeth to be used for all juncates, or dainty meat; as in Hos. 7. Ephraim is likened to a cake; and their enemies, to banketters, that greedily eat them up: verse, 8.9. So here David matcheth his adversaries, with hypocritical and scoffing parasites; whose God was their belly; as Phil. 3, 19. Or, we may figuratively take this word, for a mock, test, or meriment, and so read it, with hypo∣critical jesting scoffers: and this the Greek favoureth, saying, they mocked me with mockage. gnashing] or, they-gnashed: Hebr. to gnash: but a word thus indefinite, following another with person, is it self of the same, by proprietie of the Hebrue tongue. So Psal. 49, 15. their teeth] the teeth of them, and him, that is, of every of them. See Psal. 2.3.

Vers. 17. return] or, reduce, restore, stay my soul, or life: so Iob 33.30. alonely] or solitarie, desolate soul: See Psal. 22, 21-23.

Vers. 18. a mighty people] or, a strong, to weet, in number; that is, a great multitude. The word Ghnatsum, as it is mighty in strength, Psalm 135, 10. Prov. 30.26. so is it many in number: Psal. 40.6.13. and 105.24. and 137.17.

Vers 19. enemies with falsitie] that is, for a false cause; or (as the Greek explaineth it,) unjustly. wink] make secret signes by the winking of the eye, which argueth both privie and scornfull gesture; therefore this alwaye▪ is a sign of evill, Prov. 10.10. & 6.13. not peace] that is, not peaceably, or friendly, which yet some hypocrites do, Psal. 28, 3 or, not speak to come to any sound composition, or peaceable end, which one may trust unto. But God speaketh peace to his people. Psalm 85.9. words of deceits] deceitfull words, or things.

Vers. 21. hath seen] or, seeth, to weet, the evill of David; or, that which we desired. In speaches of evill cases, often the Hebrue useth silence. So after, in Psal. 54.9. and 59.11. and 118.7.

Vers. 23. to my judgement] that is, to judge and avenge me of mine enemies: so after, to my plea, is, to plead my cause, as verse 1.

Vers. 25. aha, our soul] that is, aha, we have our desire. Soul, is somtime put for desire. Psal. 41.3.

Vers. 26. clothed with bashfulnes] meaning their confusion on every side, when nothing but their shame appeareth, and so continueth. So Psalm 109.29. and 132.18. Iob 8.22. that magnify] to weet, their mouthes, as is expressed, Obad. 1.12. Ezek. 35.13. that is, speak great things and boastfully, as the Greek explaineth. So after, in Psal. 38.17. and 55.13. delight my justice] whom my justice and innocencie pleaseth, or de∣lighteth; and the defence thereof.

Annotations, Psalm XXXVI.

Vers. 2. THe trespasse of the wicked] or Trespasse sayth to the wicked; that is, per∣swadeth, imboldneth, hardneth him. assuredly-saith] or, it is an assu∣red-saying; a faithfull affirmation. This word is peculiar to the oracles of God, which are sure, and faithfull, (as the Apostle sometime mentioneth faithful sayings, 1 Tim. 1.15. and 3.1. and 4.9.) In the new Testament it is interpreted, said, Mat. 22.44. from Psal. 110.1. And David by the spirit here testifieth that the wicked mans tres∣passe is such, as assuredly saith (or a voucheth) even in his heart and conscience, that he dreadeth not God. in the inmost of my heart] in the midds, or within my heart: mea∣ning that he certainly knew it; and was much affected with it.

Vers. 3. to find] that is, to performe, or accomplish; as to find the will, is to perform or do the same, Isa. 58.13. So in Rom. 7.18. Or, to find, that is to obtain and get; as

Gen. 6.8. Mat. 11.29. Rom. 4.1. Or, to find, that is, to invent, or devise new mischiefs; as the Apostle speaketh of inventers (or finders-out) of evill things. Rom. 1.30. which he ought to hate] or, which is to be hated, is odious; So, to keep, Psalm 119.4. that is, to be kept: to stop; Psal. 32.9. for, to be stopped; to do, Esth. 6.6. for, is to be doon. So Psal. 49.15. Ios. 2.5. See also the verb active, expounded passively, by the Apostles authority, Psal. 51.6.

Vers. 5. he setteth himself] namely, to stand or walk continually in a way not good; as Isa. 65.2. or, he standeth-still; as Exod. 14.13.

Vers. 6. in the heavens] elswhere it is sayd, unto the heavens, Psal. 57.11. so here, in, may be used for unto: sometime it is, above the heavens, as Psal. 108.5.

Vers. 7. mountains of God] that is, high, mighty or excellent mountains. The Hebrue useth to note excellent things, by adding the name of God; as Cedars of God, Psalm 80.11. Mount of God, Ps. 68.16. river of God, Ps. 65.10. wrastlings of God, Gen. 30.5. harps of God, Rev. 15.2. and sundry the like.

Vers. 8. How precious] that is, honourable, and much to be esteemed; somtime the word signyfieth bright and glorious, Iob 31.26. Zach. 14.6. which also agreeth well here. and the sonns] or, when, or, therefore the sonns. shadow of thy wings] that is, thy protection, so Psalm 63.8. and 91.4. called somtime, the secret of Gods wings. Psal. 61.5.

Vers. 10. Well of life] that is, an ever springing fountain; from whom life and all graces spring and flow. So God is called the well of living waters, Ier. 2.13. and 17.13. Song. 4.15. wee see light] or enjoy light; that is, knowledge, comfort, joy, &c. See Iob 29.3. Isa. 9.2. Iam 1.17. Psal. 27.1.

Vers. 11. Extend thy mercy] or draw it; meaning, exercise and shew it; as Ps. 109.12. also prolong, or continue it; as Psal. 85.6. Eccles. 2.3.

Vers 12. foot of pride] or of haughtines, that is, of the prowd man: the thing being put for the person in whom it is. As deceit, for a deceitfull man; Prov. 12.27. Poverty, for poor people; 2 King. 24.14. habitation, for inhabitants; 2 Sam. 9.12. Circumcision; for the circumcised; Rom. 2.26. Helpings, governings; for, helpers, governours, 1 Cor. 12.28. and many the like. See also Psal. 5.5. and 12.9. and 55.21. and 109.4. and 78.31.

Vers. 13. There] to weet, in the very enterprise, while they laboured to remove me.

Annotations, Psalm XXXVII.

THis is the third Psalm penned Alphabet-wise; there being two verses allowed to every letter, except foure, in verse 7.20.29.34. See Psal. 25.1.

Vers. 1. Fret not] or, Inflame not, burn not thy self, with anger, or grief. So after, verse 7. and 8. Prov. 24 19. envie not] or, have not envious-zeale, or emulation. This word is general for all hot and fervent zeale whether good or evil; emulation, jealousie, envie, and the like. Psal. 106.16. and 69.10.

Vers. 3. Dwell in the land] This may be taken either for a commandement, to dwell in the land of Canaan which God had given them to possesse, Num. 33.53. though troubles and wants should arise therin; as did the Patriarchs by faith: Gen. 37.1. and 26.3.12. Heb. 11.9. Or, for a promise, dwell, that is, thou shalt dwell, that is, abide long, as after in verse 27. So, see; for thou shalt see, Psal. 128, 5, 6. Seek me, and live, Amos 5.4. that is, ye shall live. feed on faith;] to weet, which shall grow out of the land, Psal. 85.12. that is, of the fruits which the land truely and faithfully bringeth forth. Or, as a promise, thou shalt feed on faith, on the faithfull constant increase; and thus the Greek explaineth it, thou shalt be fed with the riches thereof, meaning, of the land, Or feed on faith, that is, nourish thy self and live by it; for, the just man liveth, by his faith, Habak. 2.4. and walketh by it, not by sight, 2 Cor. 5.7. Or, feed in faith; that is, thou shalt be fed faithfully and assuredly. Contrary hereunto, is to feed on the wind; Hos. 12.1 and on ashes, Isa. 44.20.

Vers. 4. Delight thy selfe] or, thou shalt delight, or solace thee: so verse 11. and Iob 22.26.

Vers. 5. Turn-confidently] Commit-of trust: in Hebrew, Rol: see Psal. 22.9. So Prov. 16.3. Rol (or Commit) thy works unto Iehovah. will-doe] that which thou desirest: or, will execute, to weet, thy judgement; as the next verse sheweth, and as elsewhere is expressed, Mic. 7.9.

Vers. 6. As the light] to weet, of the morning, or sun: (for so light sometime sig∣nifieth, Nehem. 8.3. Iob 31.26.) that is, clearly, manifestly. So Hos. 6.5. Compare also Iob 11.17.

Vers. 7. Be silent] or be still, stay and tary silently. See Psal. 4.5. The Greek saith, be subject. wait-still-patiently] or, pain-thy self; that is, Set thy selfe with earnestnesse and patience to wait for.

Vers. 8. Surcease] or, Slake, Let goe. A word contrary to holding-fast, applied here to the slaking or abating of anger; so Iudg. 8.3. also to do] or which is but to doe; or at least to doe evill.

Vers. 9. Inherit] or possesse. So Isa. 57.13. He that trusteth in me (saith the Lord) shall inherit the land, and possesse my holy mountain.

Vers. 11. And the meek] or, But the meek. From hence our Lord said, Blessed are the meek, for they shall inherit the land, Mat. 5.5.

Vers. 13. His day] that is, his dismal day; the time appointed for his affliction and destruction, 1 Sam. 26.10. Ezek. 21.25, 29. Day is often used for the time of pu∣nishment, as, The posterity shalbe astonied at his day; Iob 18.20 Woe unto them, for their day is come, Ier. 50.27. So the day of Madian, Isa. 9.4. the day of Jezreel, Hos. 1.11. the day of Jerusalem, Psal. 137.7.

Vers. 14. Drawn] Hebrew, opened, or loosed, meaning out of the sheath. A like phrase is, the emptying of the sword, Psal. 35.3.

Vers. 16. The little of a just man] or, a little (a small portion) to the just. See Prov. 15.16, and 16, 8. plenteous-mammon] The Hebrew, hamon, signifieth multitude, plenty, or store of riches, or any other thing. Here the Greek translateth it, riches. From this Hebrew word, riches, are called, mammon, Luk. 16.9, 11, 13. many wicked] or great, (mighty) wicked.

Vers. 17. Arms] that is, power, help, &c. See Psal. 10.15.

Vers. 18. Knoweth] that is, acknowledgeth and regardeth; as Psal. 1.6. the dayes] that is, the events, good or evill estates, calamities, that at any time befall them, as verse 13. Psal. 116 2. and 119.84. See also Psal. 31.16. shalbe for e∣ver] meaning, that thy and their seed after them should inherit the land, as Exod. 12.13. Ios. 14.9. 1 Chron. 28▪8. Prov. 13.22. Isa. 60.21. and then come to their im∣mortall inheritance, 1 Pet. 1.4.

Vers. 20. The precious-fat] that which is precious in the rams, the best, and that was the fat, which all was the Lords, and might not therefore be eaten by any man, but was burned upon the altar, and so consumed away in smoak, Levit. 3.15, 16, 17. So, the precious fruit of the earth, Iam. 5.7. The Hebrew Carim, elsewhere used for fields or pastures, Psal. 65.14. is here fat pastured ramms or muttons: so Deut. 32.14. Isa. 34.6. Amos 6.4. with the smoak] which vanisheth in the aire; there∣fore the Greek saith, as the smoak: so Psal. 102.4.

Vers. 21. repayeth not] shall not, or will not pay again. It may intend both his inhability, that he cannot, and his unconscionablenes, that he will not pay. Bor∣rowing in the law is noted for a curse; as lending, for a blessing, Deut. 28.12.44. for the borrower is a servant to the lender, Prov. 22.7. sheweth-grace] or doth gra∣ciously, that is, is liberall and bountifull. So the Apostle calleth liberality, grace, 1 Cor. 16 3. 2 Cor. 8.4.19.

Vers. 22. His blessed-ones] or, they-that are blessed of him; that is, of God.

Vers. 23 Steps of the man] the wayes of such a man as is before spoken of; or as af∣ter followeth, whose way God delighteth: called here, Geber, a valiant-man. sta∣blished]

or firmly-directed and perfected. The word noteth the ordering, perfecting and fast-stablishing of any thing. and his way] or thus, to weet, whose way he de∣lighteth (or affecteth.) so, Gedeon and his house; Iudge. 8.27. for Gedeon, to weet, (or that is to say) his house.

Vers. 24. Shall fall] to weet, into sin, by occasion, or infirmity, Gal. 6.1. or into affliction and trouble, Mic. 7.8. For, the just man falleth seven times, and riseth again, Prov. 24.16. upholdeth his hand] and consequently, raiseth him up. A like phrase is of strengthening the hand, Isa. 8.11. 1 Sam. 23.16.

26 His seed] that is, his children or posterity; are in the blessing; or, are appoin∣ted to the blessing, as the heires thereof, Gen. 28.4. 1 Pet. 3.9. and have still abun∣dance, though they give to others: For, the blessing of the Lord, maketh rich, Prov. 10.21 And, there is that scattereth, and is more increased, Prov. 11.24.

Vers. 27 Dwell for ever] that is, thou shalt dwell; as verse 3. The like promise is in Ier. 7.5-7.

Vers. 28. Is cut-off] a like judgment is in Iob 18.19. He shall have neither sonne nor nephew among his people, nor any posterity in his dwellings. See also Psal. 21 11. and 109.13. and the contrary, Psal. 102.29.

Vers. 30. Will meditate] usually meditateth, that is, resoundeth, uttereth: as Psal. 35.28.

Vers. 31 In his heart] so God commanded, Deut. 6 6. and there hath he promised to write his law, Heb. 8.10. See also Psal. 40.9. Isa. 51.7. it shall not stagger] under∣stand, his foot shall not stagger, or, faulter. Iob 12.5. Or, any one of his steps (or feet) shall not stagger, or slide.

Vers. 33 Condemn-him for wicked] make (or pronounce) him wicked, that is, con∣demn him. Opposed to justifying, so Psal. 94.21. Iob 9.20.

Vers 35 Danting-terrible] sorely dismaying others with his terrour. See Psal. 10.18. spreading-bare] making-bare, that is, thrusting forth and shewing himself. green] that is, fresh, and flourishing, as Dan. 4.1. It is not meant for colour onely, but for 〈◊〉〈◊〉 and vigour. So Psal. 52.10. self-growing-lawrel] a tree that grow∣eth in his naturall place, which commonly sprout and thrive bitter then such as are removed to another soile.

Vers. 37 The after-end] or, the last, or, the posteritie. This word is sometimes used for the end, as Deut. 11.12, and 32.20, 29. Ier. 29.11. sometime for posterity of children left behind, as Psal. 109.13. Dan. 11.4. And thus it may be understood here, specially in the verse following.

Annotations, Psal. XXXVIII.

Vers. 1. FOr to record] or to cause-remembrance, for commemoration; to weet, of Da∣vids troubles, as Psal. 132.1. and of Gods mercies, deliverances, and praises for the same; as Isa. 63.7. The like title is of the 70. Psalm. David appoin∣ted before the Arke, singers of the Levits for to record (or commemorate) and to confesse, and to praise Iehovah the God of Israel. 1 Chro. 16.4.

Vers. 2 Neither] Hebrew, and: where the word not is again to be repeated, as is noted Psal. 9.19. and as is expressed, Psal. 6.2. where the like prayer is made.

Vers. 3 Thy arrows] so Job saith, the arrows of the Almighty are in me, the venom whereof, drinketh up my spirit, Iob 6.4. Arrows are sicknesses, or plagues of bodie or mind, Psal. 18.15, and 91.5.

Vers. 4. No soundnesse] or, there is nothing sound or whole: so Isa. 1.6. an∣gry-threat] or, detestation, indignation. See Psal. 7.12.

Vers. 6. My stripes] or skars: properly, such sore marks, bunches, wounds, or stripes, as wherein the blood, and humours are gathered and doe appeare after beating; named in English, wailes. foolishnes] The Hebrew, Ivvéleth, meaneth, rash and unadvised folly, through want of prudencie. Therefore though commonly in Greek it is

turned imprudencie, yet sometime it is called unadvised-rashnes, Pro. 14.17. and Aevill, the Fool, is named rash or heady: Prov. 10.14. And by foolishnes is meant vsually vi∣ciousnes or sin, and is so expressed by the Greeks, Prov. 13.16. and 15, 2. and 26.11. and our saviour numbreth foolishnes, among other evils that defile a man. Mark. 7.22.

Vers. 7. sad] mournfully See Psal. 35, 14.

Vers. 8. my flanks] or loynes. parching] or, burning, rosting: so elswhere he complaineth of the burning of his bones, Psal. 102.4. and so the Chaldee Paraphrast here taketh this word; which may also be translated Vile-matter: meaning a vile or lothsome disease, full of burning pain. The Greek turneth it, mockings.

Vers. 9. the groaning:] or rumbling, roring noise.

Vers. 11. panteth] throbbeth, heateth-about, through trouble and distemperature. able-strength] force and ability that is in the heart and bowels; as elswhere he saith, my heart forsaketh me, Psal. 40.13. are not with me] that is, I have no use of them; I cannot see. Psal. 40.13. Through faintnes ofttimes the eye-sight fayleth, 1 Sam. 14, 28, 29. Psal. 13.4.

Vers. 12. my plague] or, stroke, touch, hurt. The Hebrew useth touching, for striking, or hurting any manner of way. Psal. 105.15.

Vers. 13. seek my soule] to kil me. See Psal. 35.4.

Vers. 15. no reprehensions] no arguments, or convictions.

Vers. 16. thou wilt answer] or, that thou make-answer; that is, hear and deliver me. Psal. 3 5.

Vers. 17. I said, least] or I say, (I think,) it is to be feared, least, &c. An imper∣fect speech, through passion. my foot is moved] that is, slip. This is alwayes in the evill part, when ones state is changed to worse: Deut. 32, 35. Psal. 66.9. and 94, 18. and 121.3. A like phrase is of moving of the hand, Levit. 25, 35. magnify] vaunt themselves. see Psal. 35.26.

Vers. 18. to halting] to shew my infirmitie in my trials and afflictions; as Iaakob halted after his wrastling with God. Gen. 32, 31. See Psal. 35, 15. In the Greek, I am ready for scourges, that is, to suffer correction and punishment for my sins.

V. 19. am carefull] or, will sh••w care, taking thought as for fear of some evill or danger to come. So the original word importeth, Iosh. 22, 24. 1 Sam. 9.5. and 10.2. Isa. 57.11.

Vers. 20. are alive] or living, that is, lively, lusty, chearfull, hail, and sound. are mighty] or strengthened, compacted, by power, riches, number, &c. See Psal. 35, 18. falsly] or in falsitie, that is, for a false untrue and unjust cause. Psal. 35, 19.

V. 21. my adversaries] or, are adverse to me, opposite, to let and hinder me. The He∣brew Satan is hereupon applied to the Devil, who is an adversary to hinder all good∣nes. Zach. 3.1. Mark. 1.13. Rev. 12, 9. So after, Psal. 71, 13. and 109, 4, 6, 20, 29.

Annotations, Psalm XXXIX.

Vers. 1. TO Ieduthun] or, for him: and it may be meant not onely for his person, but for his posteritie, as Aaron is put for the Aaronites. 1 Chro. 12, 27. This Ieduthun and his sons, were singers in Israel with the harp: he prophesied; for the confessing and giving praise to Iehovah. 1 Chron. 25.3. So Psal. 77.1.

Vers. 2. take heed] or, beware, keep, observe. The like speech is used, 1 King. 2.4. from sinning] that is, that I sin not, or misse not. If any man sin not in word, he is a perfect man, and able to bridle all the body. Iam. 3.2. a bridle] or mousell: the Greek turneth it a ward; by this the untamednes of the tongue is noted, which must by force and watchfullnes be restrained. See Iam. 3.3-8.

Vers. 3. with stillnes] or silentnes, tamed-subjection: as the word often signifieth, Psal. 4 5. Wherefore the Greek here turneth it, I was humbled. my pain was troubled] my sore was exulcerate; renewed (as the Greek saith,) and increased.

Vers. 4. Fire burned] with this speech of David, wee may compare that of Jere∣my; And I said I will not mention on him, nor speak any more in his name: but it was in my heart as a burning fire, shut up in my bones, and I was weary with forbearing, and could no longer, Ier. 20.9.

Vers. 5. How soon ceassing] how temporary, fraile, brittle, and short-lived: or how de∣fective I am; as the Greek saith, what I lack, to weet, of the end of my daies. What is the term and period of my life.

Vers. 6. Of hand-bredths] that is, thou hast exactly measured them out, and they are but short; a hand-bredth is a short measure; the bredth of foure fingers. my wordly-time] my life-time: my temporary age. The Hebrew Cheled, is the world, Psal. 17.14. used here for mans life-time in this world. So Psal. 89.48. Iob. 11.17. surely] or, but, onely. all vanity] or a meere vapour; all manner vanity, and nothing else. Whatsoever vanity is in the world, may all be seen in man. The He∣brew Hebel is a soon-vanishing-vapour, as the breath of ones mouth. To this the A∣postle hath reference, saying, what is your life? it is even a vapour that appeareth for a little time, and afterward vanisheth away, Iam. 4.14. every earthly-man] or, all mankind: Hebrew, all Adam. Adam called his second son, Hebel, that is, vanity: Gen. 4.2. and here David saith, that all Adam, (every man,) is Hebel, vanitie. Solomon in Ecclesiastes declareth this at large. See also Psal. 62.10. though setled] or standing stedfast; and in good estate.

Vers. 7 Walketh in an image] or in a shadow; that is, obscurely, changeth daily, lea∣deth an imaginarie life, rather than a life it selfe, and so soon passeth hence; He fleeth as a shaddow, and abideth not, Iob 14.2. So Paul saith, the fashion (or hiew) of this world, goeth away, 1 Cor. 7.31. make a stur] or a tumult, disquieting themselves, and one another. he heapeth] that is, any one heapeth up, to weet, goods; and knows not who shall injoy them, See Eccles. 2.18, 19.

Vers. 9. Put me not] or expose, make me not to be the reproach of the fool, of Nabal; whereof see Psal. 14.1.

Vers. 10. I am dumb] or tongue-tied. This is a profession of his patient suffe∣rance of things laid upon him by God: And so did David carry himself, 2 Sam. 16.10. and Aaron, Levit. 10.3.

Vers. 11. The striking] or buffeting, this noteth the greatnes and oft reiteration of his trouble.

Vers. 12. Makest melt] that is, consume-away. as a moth] to weet, as a moth-worm consumeth, or perisheth, which is suddainly, as Iob 4.19. they are destroied before the moth. Or, as the moth consumnth garments, so thou with thy rebukes consumest them, as Hos. 5.12. Iob. 13.23. Isa. 50.9, and 51.8. that which is to be desired of his] or his desirable; meaning, his beauteous grace, best strength, dignity, and every whit of him, that is, amiable, to be desired, or liked.

Vers. 13. Vnto my tears] which cry unto God, (as blood is said to cry, Gen. 4.10.) or, which are joyned with earnest prayers, as Heb. 5.7. a stranger with thee] This is taken from the law, Levit. 25.23. The land is mine; ye are but strangers and sojour∣ners with me. The like acknowledgement is also in 1 Chron. 29.15. Hence saith the Apostle, They confessed that they were strangers and pilgrims on the earth; and they that say such things, declare plainly, that they seek a country, to weet, an heavenly, Heb. 11.13, 14, 16.

Vers. 14. Stay] or Leave-off, to weet, thine anger, or affliction; or, Look-away, shut the eye; as this word sometime signifieth, Isa. 6.10. and let me refresh] or, that I may recover-strength. This speech is taken from Iob 10.20, 21.

Annotations, Psalm XL.

Vers. 1. DAvids Psalm] or, a Psam of David, but Davids name is here set first▪ which elswhere commonly is last: or, a psalm concerning David; that

is, Christ, who is called David, in the Prophets; Hos. 3.5. Ier. 30.9. Ezek. 34.23. and 37.24. Of him this Psalm intreateth, as the Apostle teacheth, Heb. 105.6. &c.

Vers. 2. Wayting] or, exspecting; the doubling of this word, noteth earnestnes, con∣stancie, patience, bended] to weet, his ear, as is expressed, Psal. 17.6.

Vers. 3. pit of sounding calamitie] or, dungeon of tumultuous-desolation, which ecchoed and resounded with dreadfull noises: denoting hereby the greatnes of Christs fears and afflictions. myre of mudd] that is muddy (or durty) myre, or clay; signifying, fast-cleaving afflictions. So Psal. 69.3. set up] or stablished, set fast my feet on a rock, that is, on firm ground, opposed to the former mudd.

Vers. 5. respecteth not] or turneth not the face; which implieth liking, or inclination of the mind and affections. Iob 36.21. the proud] or stout, that in confidence of their strength cary themselves insolently. turn-aside to a lye] swarve (or revolt) to deceivable falshood: meaning, heretiks, and idolaters.

Vers. 6. thy thoughts] thy good-meanings, or purposes. none can count in order] or, they cannot be orderly-counted or propounded. Here the word is used for ordering of speech, as in Iob 32.14. Sometime it is used for matching, or comparing: so the Greek turneth it here, in thy thoughts there is not any that can be likened to thee. would I] or, if I would declare. mightily-increast] or, strong, to weet, in number; many: so after in verse 13. see Psal. 35.18. above-telling] that is, moe than I or any can tel: or, moe than can be told.

Vers. 7. thou wouldest not] or delightedst not; Christ was to cause the sacrifice and oblation to cease; Dan. 9.27. therefore speaketh he thus to God his father, Heb. 10.5. mine ears] or, ears to me: see Psal. 3.1. digged-open] or piersed: that is, thou hast made me obedient to thy voyce; (contrary to which is the stopping of the ear, Psal. 58.5.) or mine ears thou hast bored, as thy servant for ever, according to the law, Exod. 21.6. The Greek interpreters, to make the sense playner, say, but a body hast thou fitted to me; meaning that his body was ordained and fitted to be a sacrifice for the sinns of the world, when the other legall sacrifices were refused as unprofitable. And thus the Apostle allegeth the words, following the Greek, Heb. 10.5.10. burnt-offring] sacrifice that goeth all up in fire; see Psal. 20.4. sin-offring] or, expiation, oblation for sin, as the Apostle calleth it. Heb. 10. The word Sin, is often in the law, put for the sin-offring, Levit. 4.24. &c. Exod. 29.14. So the Apostle saith, Him that knew no sin, he made sin that is, a sin-offring) for us, 2 Cor. 5.21.

Vers 8. Loe I come] or, am come, to weet, into the world, Heb. 10.5. and particularly, to Ierusalem to give my self a sacrifice for sin. See Mark. 10.32.33.34. the roll or volume of the book; that is, a book or scroll of paper or parchment rolled up. The like phrase is used Ier. 36.2. &c. Ezek. 2.9. &c. The Hebrew Sepher, book, is used generally for any writings, evidences, bils, court-rols, &c. Deut. 24.1. 2 King. 5.5.6. Ier. 32.11. and the books in Israel were written in long scrols, and folden, or wrapped up. Hence is that phrase, the heavens shall be folden up like a book. Isa. 34.4. Rev. 6.14. it is written] So Christ saith, The son of man goeth as it is written of him, Mat. 26.24. and Moses wrote of me, Ioh. 5.46. See also Luk. 24.44.46. Act. 13.29.

Vers. 9. thy acceptable-will] by the which will, we are sanctified, even by the offring of the body of Iesus Christ once. Heb. 10.10. See also Ioh. 6.38. Luk. 22.42.

Vers. 10. I have preached-the-glad-tidings of] or, I have evangelized justice; of this word, the Evangelie, or Gospel, hath the name, the Greek signifying Good-tidings and the English also to like effect, made of the Saxon God-spell; that is a good speech. And the justice heere meant is thus set forth by the Apostle; Now is the justice of God made manifest without the law, having witnes of the law and of the Prophets; namely, the justice of God, by the saith of Iesus Christ, unto all and upon all, that beleeve, &c. Rom. 3.21.22. the great Church] or, assembly, congregation. So Psalm 22.23. close not up] restrain not, as in a prison, that words should not be uttered. Ier. 32.2.3.

Vers. 11. I said] that is, mentioned, and spoke of; as 2 Sam. 6.22. to the great church] the word, to, is referred to Gods mercy and truth, extended to the church. The Greek referreth it, to concealed, and translateth, from the great church. And the Hebrew elswhere usually so speaketh. Psal. 69.6. and 78.4. and 139.15

Vers. 13. iniquities] this word, as the former evils, is sometime used for sin, some∣time for the punishment of sin. See Psal. 31.11.

Vers. 14. Vouchsafe] or, Let it please thee.

Vers. 15. to make an end of it] to consume, or destroy it. Compare this conclusion, with the 70. Psalm.

Vers. 16. made desolate] or, wondrously-wasted, unto amazednes and astonishment. So after in Psal. 46.9. and 69.26. and 73.19. and 79.7. for, a reward of their abashing] or, an end of their shame, that they would bring upon me. End is used for re∣ward, as Psal. 19.12. or, For because of their shame. The Hebrew word somtime sig∣nifieth, because. Isa. 5.23, Gen. 22.18. Deut. 7.12.

Vers. 18. delay not] prolong not the time till the last; and consequently, fail not. The word is, so to tary, or linger, as to disappoint one of his exspectation; as Habak. 2.3. Though it tary, wait thou; for it shall surely come, and shall not delay; that is, not fail. And thus may we understand other like scriptures, as Deut. 7.10. God will not delay, (that is, not fail) to reward him that hateth him. Deut. 23.21. when thou vowest a vow to the Lord, thou shalt not delay (that is, not fail) to pay it. So Exod. 22.29. and sun∣dry the like.

Annotations, Psalm XLI.

Vers. 2. THat prudently attendeth] or, skilfully carieth himself; it implieth both a skilfull minding, or judging, and a cariage according, in word and deed the poor-weakling] The Hebrew, Dal, hath the signification of drawing-out, or emptying; and is applied to the weak, lean, sickly, whose flesh and health is spent; Gen. 41.19. 2 Sam. 13.4. and to the poor, whose wealth is wasted, Psal. 72.13. and 113.7. opposed to the rich, Exod. 30.15. And as the poor are thus called weak, thin, or lean; so rich and great men, are called thick, or fat. Ps. 78.31. The poor-weakling treated of here, was David, and his son Christ, as appeareth by the 10. verse, compared with Ioh. 13.18.

Vers. 3. preserve him alive] conserve his life and health, as Deut. 20.16. or restore him to health from sicknes, as Hezekiah is said to live, when he recovered his health; Isa. 38.9.21. give thou him not] he turneth his speech to the Lord: and so again in the next verse. to the soul] that is, to the lust, or will, as Luk. 23.25. see Psal. 27.12. The Greek saith, into the hands.

Vers. 4. languishing-sorow] or, of sicknes, feeblenes. thou hast turned] or, hast changed. It may be understood either of making his bed easy, that is, comfortable, in his sicknes: or, of changing his estate from lying sick, to sitting up in health.

Vers. 5. heal my soul] that is, heal me who now am sick: or, heal my soul, of sinns, in∣firmities, &c. so God healed the people, when he pardoned their uncleannes, 2 Chron. 30.20. and healeth the broken hearted, Psal. 147.3. And that which the Prophet speak∣eth of healing of the people; the Euangelist expoundeth, of forgiving them their sinns, Isa. 6.10. Mark. 4.12 Mat. 13.15.

Vers. 7. abroad] or, in the street.

Vers. 9. A mischievous thing] or, Some devilish matter; Hebr. a word of Belial: See word, for thing, in Psal. 7.1. and Belial, in Psal. 18.5. And both joyned as here, in Psal. 101.3. Deut. 15.9. It may be understood, of some odious sin and wicked vice; or, of some greevous punishment for the same. is fastned] or, is powred into him. The origi∣nall word signifieth both, and may denote the greatnes and fast cleaving of his sin; and likewise of his punishment: for plagues are said to be powred out, Rev. 16.1. &c. shall no more rise] or, shall not add to rise.

Vers. 10. the man of my peace] that is, my familiar friend, which was at peace with me; as Judas, Christs own disciple. greatly lifted up] or, magnified the heel,

or the foot-sole: that is, hath insolently and contumeliously abused me, seeking my over∣throw. And this Christ applied to himself, Ioh. 13.18, He that eateth bread with me, hath lift up the heel against me.

Vers. 12. showt triumphantly] This word noteth any lowd sound, with voice, or trompet; as Iosh. 6.5.20. Num. 10.7. sometime a sorowfull-crying-out, as Ier. 20.16. but commonly joyfull showting, as here, and after, Psal. 81.2. and 47.2. and 66.1.

Vers. 13. And I,] or, As for me.

Vers. 14. Amen] or, So be it. But the Hebrew word Amen is used in the Greek, English, and all other languages, to betoken unitie of saith and spirit: and it implieth both a wishing of the thing so to be, & a perswasion in faith, that so it shalbe; when it is added in the end of blessings, prayers, or imprecations, Num. 5, 22. Deut. 27.15. &c. Mat. 6.13. 1 Cor. 14.16. It is used also in the beginning of speeches, and then it is an earnest asseveration, as Ioh. 6.26. Amen Amen, that is, Verily, Verily. For so elswhere, when one Euangelist saith Amen; Mat. 24.47. another, (speaking of the same thing) saith Verily, or truely, Luk. 12.44. Sometime it is the title of God himself, Isa. 65.16. and of Christ, Rev. 3.14. because of his faithfulnes and truth in performing all promises.